« 


PRINCETON,  N.  J.                          ^J 

Presented    by"  \~r*o  \  . 

Division 

Section 

2 

DR.  WEIDNER'S  WORKS. 


Theological  Encyclopedia:  Second  revised  edition. 

Vol.  1.    Exegetical  Theology,  12  mo,  pp.  296    .     .     .     .  $1  50 
Vol.  2.    Historical,   Systematic,   and   Practical  Theology, 

pp.  320 !  50 

Biblical  Theology  of  the  Old  Testament.    Second  revised  edi- 
tion.    One  volume.     Pp.  350 1  50 

Biblical  Theology  of  the  New  Testament.    Second  revised  ed. 

Vol.  1.    The  Teaching  of  Jesus,  and  of  Peter.    Pp.  238    1  50 
Vol.  2.    The  Teaching  of  Paul,  and  of  John.     Pp.  351     1  50 

Studies  in  the  Book.    5  vols. 

New  Testament. 

Vol.  1.  Historical  Books,  General  Epistles,  and  Rev- 
velation.  Regular  edition.  50  cents.  Inter- 
leaved   •     J  °° 

Vol.2.    Early  Epistles  of  Paul.    50  cents.    Interleaved    100 
Vol.3.    Later  Epistles  of  Paul.    50  cents.    Interleaved    100 

Old  Testament. 

Vol.  1.  Genesis.    50  cents.     Interleaved       ....     1  00 

Vol.  2.  Exodus.    50  cents.     Interleaved       ....     1  00 

Vol.  3.  Historical  Books.     In  press. 

Vol.4.  Prophetical  Books.     In  press. 

Vol.  5.  Wisdom  Literature.     In  press. 

COMMENTARIES. 

Commentary  on  Mark.    4th  edition.    Out  of  print. 
Commentary  on  Four  Gospels.    In  press. 

Commentary  of  General  Epistles.    In  Luth.  Com 2  00 

Commentary  on  Revelation.    In  Luth.  Com 2  00 

Commentary  on  General  Epistles  and  Revelation.   Special  edition 

bound  in  1  volume.     Second  edition 1  75 

Introductory  New  Testament  Greek  Method.    Including  Gospel 

and  Epistles  of  John.     13th  edition 2  50 

Prof.  Weidner  has  also  republished  the  following  ivorks: 

Bengel's  Gnomon.    3  vols.,  pp.  2500 6  00 

Ball's  Hebrew  Grammar.    8vo.,  pp.  425 2  25 

Whitehead's  Commentary  on  John.    16mo.,  pp.  158    ....  60 

Allen's  Commentary  on  Acts.    16mo.,  pp.  172 60 


SYSTEMATIC  WORKS. 

Introduction  to  Dogmatic  Theology.      Second  revised  edition. 

Pp.  289 $2  00 

Theologia  or  Doctrine  of  God.    1905 1  00 

Ecclesiologia  or  Doctrine  of  the  Church.    1906 1  00 

Doctrine  of  the  Ministry.    1907 1  00 

Christian  Ethics.    4th  edition.     1907 2  00 

Luther's  Small  Catechism.    Pp.  144.     Blue  edition    ....  20 
Examination  Questions  on  Church  History  and  Christian  Archaeol- 
ogy    60 


Theological  Encyclopedia 


AND 


Methodology 

1*      JUN  26  19: 


% 


BY 


Q&ICkl  SEtf 


Revere  Franklin  Weidner,  D.  D.,  LL.  D. 

Professor  of  Theology  in  the  Chicago  Lutheran  Theological    Seminary 

Author  of  "Studies  in   the  Book,"   "Christian  Ethics," 

"Biblical   Theology,"  etc.,  etc. 


VOLUME  II. 

Part  II.  Historical  Theology 
Part  III.  Systematic  Theology 
Part  IV.     Practical  Theology 


SECOND  EDITION,  ENTIRELY  REWRITTEN 


Chicago 
Wartburg  Publishing  House 

Lutheran   Literature 


COPYRIGHT    1910 

BY 

REVERE   FRANKLIN  WEIDNER 


FROM  THE  PREFACE  TO  THE  FIRST  EDITION 

OP 

HISTORICAL  AND  SYSTEMATIC  THEOLOGY. 


The  science  of  Theological  Encyclopedia  is  one  of 
the  most  important  branches  taught  in  a  Theological 
Seminary.  Its  aim  is  to  present  a  summary  view  of  what 
is  embraced  in  theological  knowledge.  It  explains  the 
inner  organization  of  Theology,  maps  out  its  divisions, 
and  shows  them  in  their  relations  to  one  another.  Method- 
ology is  the  practical  application  of  Theological  Encyclo- 
pedia. It  shows  the  order  in  which  the  various  topics  are 
best  taken  up,  indicates  the  best  methods,  and  points  out 
the  most  useful  books.  The  present  volume  is  a  continu- 
ation of  my  work,  the  first  part  of  which  was  published 
in  1886,  under  the  title  "Theological  Encyclopedia": 
Part  1.  Introduction  and  Exegetical  Theology.  This  first 
volume  is  especially  adapted  for  students  in  their  first 
year  of  theological  study,  while  the  present  volume  leads 
them  into  the  vast  fields  of  Historical  and  Systematic 
Theology,  more  suitable  for  the  second  year's  course. 

Ash-Wednesday,  March  6,  1889. 


FROM  THE  PREFACE  TO  THE  FIRST  EDITION 

OF 

PRACTICAL  THEOLOGY. 


This  third  and  final  volume  of  my  "Theological  En- 
cyclopedia' '  covers  Practical  Theology  which  forms  the 
crown  of  theological  study,  because  it  teaches  the  minister 
of  the  Gospel  how  to  apply  and  render  fruitful  in  the  ser- 
vice of  the  Church,  the  knowledge  which  he  has  already 
acquired.  This  last  volume  is  especially  adapted  for 
students  in  their  last  year  of  theological  study.  An  at- 
tempt has  been  made  to  outline  the  great  sciences  that 
properly  belong  to  Practical  Theology,  and  to  refer  to  the 
best  literature  on  the  different  subjects  under  consider- 
ation, and  in  the  oral  lectures  which  accompany  the  use 
of  this  volume  in  the  class-room,  it  is  best  to  call  the 
special  attention  of  students  to  the  most  important  litera- 
ture. At  the  close  of  the  volume  we  have  tried  to  give 
hints  for  a  scientific  arrangement  of  a  large  theological 
library,  and  have  also  added  a  select  list  of  English, 
German  and  Scandinavian  Theological  Books. 

German  Theology  is  especially  rich  in  this  depart- 
ment, but  in  English  very  little  has  been  published.  Our 
main  guide  has  been  Hagenbach,  whose  well-known  work 
reached  its  twelfth  edition  in  1889.  The  writer  would 
also  record   his   great   indebtedness   to   the   Manuscript 


Lectures  of  Dr.  Krauth,  late  Professor  of  Theology  in  the 
Evangelical  Lutheran  Theological  Seminary,  at  Phila- 
delphia, whose  Outline  Notes  on  Liturgies  and  Homiletics 
we  have  partly  reproduced. 

These  pages  are  now  sent  forth  with  the  earnest 
prayer  that  they  may  lead  all  true  students  to  a  deeper 
knowledge  of  the  treasures  of  theological  Science  and 
assist  them  in  their  labors. 

Epiphany,  January  6,  1891. 


PREFACE  TO  THE  SECOND  ENTIRELY  REWRITTEN 
EDITION. 


This  present  edition  is  largely  a  new  work.  We  have 
tried  to  make  it  a  student's  Vademecum.  Special  care 
has  been  taken  to  select  from  the  immense  literature  of 
each  department,  what  in  the  judgment  of  the  writer,  are 
the  very  best  books.  The  list  might  easily  have  been 
multiplied  four  times.  We  have  tried  "to  pack  an  im- 
mense amount  of  information"  in  a  readable  form  for  the 
convenience   of   busy   pastors   and   theological  students. 

R.  F.  W. 

CHICAGO  LUTHERAN  THEOLOGICAL  SEMINARY. 

Advent,  1910. 


CONTENTS. 


II.   HISTORICAL  THEOLOGY. 

Section  Page 

83.  Introduction 17 

I.    SACRED  HISTORY. 

84.  Divisions 18 

85.  The  History  of  the  People  of  Israel 18 

86.  The  Sources  of  the  History  of  Israel 20 

87.  History  of  the  Treatment  of  Old  Testament  History  ...  20 

88.  The  Life  of  Christ 21 

89.  History  of  Biographies  of  Christ 23 

90.  The  Lives  of  the  Apostles 25 

91.  The  History  of  New  Testament  Times 27 

92.  Select  Literature  of  Sacred  History 28 

1.  Text-Books  of  Old  Testament  History 28 

2.  History  of  the  People  of  Israel 28 

3.  Biblical  Characters 29 

4.  Contemporary  History 30 

5.  History  of  the  Jews  in  Later  Times 31 

6.  Text-Books  of  New  Testament  History 31 

7.  Lives  of  Christ 31 

8.  Harmonies  of  the  Gospel 32 

9.  Chronological 32 

10.  Lives  of  the  Apostles 33 

11.  History  of  the  New  Testament  Times 33 

II.    BIBLICAL  THEOLOGY. 

93.  Definition  of  Biblical  Theology 34 

94.  Biblical  Theology  of  the  Old  Testament 34 

95.  Relation  to  Other  Old  Testament  Disciplines 35 

96.  Theological  View  of  the  Old  Testament  in  Earlier  Times  36 

97.  In  the  Most  Recent  Literature 37 


6  CONTENTS. 

98.  Divisions  of  Old  Testament  Theology 38 

99.  Biblical  Theology  of  the  New  Testament 39 

100.  Relation  to  other  New  Testament  Disciplines 40 

101.  Sources  of  New  Testament  Theology 40 

102.  Earlier  Works  on  Biblical  Theology  of  New  Testament  41 

103.  The  More  Recent  Works  on  Biblical  Theology 42 

104.  The    Methodology    and   divisions   of   New   Testament 
Theology 43 

105.  Select  Literature  of  Biblical  Theology 45 

1.  On  Biblical  Theology  in  General 45 

2.  On  Biblical  Theology  of  the  Old  Testament 45 

3.  Special  Topics  connected  with  the  Old  Testament. 

1)  On  Prophecy 46 

2)  On  the  Sabbath 46 

3)  On  Sacrifices 46 

4)  On  Creation 47 

5)  On  Angels 47 

6)  On  Man 47 

7)  On  Judaism 48 

4.  On  Biblical  Theology  of  the  New  Testament 48 

5.  On  Types  of  Doctrine  in  the  New  Testament 48 

6.  On  the  Doctrine  of  God 49 

7.  X>n  the  Doctrine  of  Sin 50 

8.  On  the  Person  and  Work  of  Christ 50 

9.  On  the  Doctrine  of  the  Church 50 

10.    On  the  Doctrine  of  the  Last  Things 50 

III.    CHURCH  HISTORY. 

106.  Definition  and  Problem  of  Church  History 51 

107.  Uses  of  Church  History 52 

108.  Requisites  for  the  Proper  Treatment  of  Church  History  55 

109.  Sources  of  Church  History 56 

110.  Method  of  Church  History  57 

111.  Divisions  of  Church  History 69 

112.  Branches  of  Church  History 60 

113.  Auxiliary  Sciences  61 

114.  Hints  for  the  Study  of  Church  History 65 

115.  The  History  of  the  Study  of  Church  History 66 

116.  Special  Branches  of  Church  History 69 

117.  Select  Literature  of  Church  History. 

1.    Introductions  to  Church  History 70 


CONTENTS.  7 

2.  Smaller  Manuals  of  General  Church  History 70 

3.  Larger  Manuals  of  General  Church  History 71 

4.  Special  Works  on  Ancient  Christianity 71 

5.  Special  Works  on  Medieval  Christianity 72 

6.  Special  Works  on  the  Eeformation 72 

7.  Modern  Church  History 73 

8.  History  of  Denominations 73 

9.  Special  Topics  of  Church  History. 

1)  Architecture 73 

2)  Bible  Societies 74 

3)  Catacombs 74 

4)  Cathedrals 74 

5)  Celibacy  of  the  Clergy 74 

6)  Christian  Charity 74 

7)  Christian  Life 74 

8)  Councils 75 

9)  Creeds 75 

10)  Crusades 75 

11)  Education 75 

12)  German  Theology 75 

13)  Heresies 75 

14)  Huguenots 76 

15)  Hymnology 76 

16)  Inquisition 76 

17)  Jesuitism 76 

18)  Martyrs 76 

19)  Missions 76 

20)  Monastic  Orders 77 

21)  Music,  Sacred 77 

22)  Mystics 77 

23)  Myths  and  Legends 77 

24)  Papacy 77 

25)  Persecutions 77 

26)  Port  Eoyalists 77 

27)  Quietism 77 

28)  Saints,  Lives  of 78 

29)  Saracens 78 

30)  Schoolmen 78 

31)  Sunday  School,  History  of 78 

32)  Superstition 78 

33)  Tractarianism 78 


CONTENTS. 

10.  Tables  and  Charts 78 

11.  Auxiliary  Works,  including  Sources. 

1)  Sources 78 

2)  Ecclesiastical  Philology 79 

3)  Ecclesiastical  Diplomatics 79 

4)  General  History 79 

5)  History  of  the  Science  of  Comparative  Religions. 

(1)  In  General 79 

(2)  Eeligion  in  China 80 

(3)  Religion  in  India 80 

(4)  Religions  of  Assyria  and  Babylon 80 

(5)  Mohammedanism 80 

(6)  Religion  of  Egypt 80 

(7)  Ancient  Teutons 80 

(8)  Greek  and  Roman  Mythology 80 

(9)  American  Indians 80 

6)  History  of  Philosophy 80 

7)  Philosophy  of  Religion 81 

8)  History  of  the  Sciences  in  General 81 

9)  Ecclesiastical  Chronology 81 

10)  History  of  Arts 81 

12.    Biography  of  Leaders  of  the  Church. 

A.  General 82 

B.  Individual.     Chronological 82 

First  Century 82 

Second  Century 82 

Third  Century 82 

Fourth  Century 82 

Fifth  Century 83 

Sixth  Century 83 

Seventh  Century 83 

Eighth  Century 83 

Ninth  Century  83 

Eleventh  Century 83 

Twelfth  Century 83 

Thirteenth  Century 83 

Fourteenth  Century 83 

Fifteenth  Century 84 

Sixteenth  Century 84 

Seventeenth  Century 84 

Eighteenth  Century 84 


CONTENTS.  9 

Nineteenth  Century 85 

13.    Fiction  illustrating  Periods  of  Church  History. 
(Especially  for  the  Young.) 

First  Century 85 

Third  Century 85 

Fourth  Century 86 

Fifth  Century 86 

Sixth  Century 86 

Eighth  Century 86 

Ninth  Century 86 

Tenth  Century 86 

Eleventh  Century 86 

Twelfth  Century  86 

Thirteenth  Century 87 

Fourteenth  Century 87 

Fifteenth  Century 87 

Sixteenth  Century 87 

Seventeenth  Century 88 

Eighteenth  Century 88 

Nineteenth  Century 89 

IV.    THE  HISTORY  OF  DOCTRINES. 

118.  Definition 89 

119.  General  and  Special  History  of  Doctrines 90 

120.  Distinction  between  History  of  Doctrines  and  History 

of  Dogmas 91 

121.  Division  of  the  History  of  Dogmas  Into  Periods 91 

122.  Progress  of  the  Development  of  Christian  Doctrines. ..  91 

123.  Correct  Treatment  of  the  History  of  Doctrines 92 

124.  Select  Literature. 

1.  History  of  Doctrines  in  General 92 

2.  Works  on  Special  Topics. 

1)  In  General 93 

2)  Doctrine  of  God 93 

3)  Doctrine  of  Man 93 

4)  Christology 94 

5)  Soteriology  and  Pneumatology 94 

6)  Ecclesiology 94 

7)  Eschatology 94 

V.    PATRISTICS. 

125.  Definition 95 

126.  Distinction  between  Patristics  and  Patrology 95 


10  CONTENTS. 

127.  Divisions 96 

128.  Value  of  the  Study  of  Patristics 97 

129.  The  Church  Fathers  arranged  geographically 98 

130.  Select  Literature 99 

1.  Introductory  Works 100 

2.  Original  Editions 100 

3.  English  Translations 100 

VI.    SYMBOLICS. 

131.  Definition 101 

132.  Distinction  between  Historical  and  Comparative  Sym- 
bolics    101 

133.  Classification  of  Creeds 102 

134.  Comparative  Symbolics 104 

135.  Polemical  and  Irenical  Symbolics 114 

136.  Method  of  Treatment 115 

137.  History  of  Symbolics 115 

138.  Select  Literature. 

1.  General  Collection  of  Creeds 117 

2.  Works  on  Creeds  in  General 117 

3.  Works  on  Particular  Creeds 117 

4.  Text-books  on  Comparative  Symbolics 118 

VII.   ECCLESIASTICAL  ARCHAEOLOGY. 

139.  Definition    118 

140.  Divisions 119 

141.  History 120 

142.  Select  Literature 121 

VIII.    STATISTICS. 

143.  Statistics 122 

III.   SYSTEMATIC  THEOLOGY. 

144.  Definition  and  Scope 127 

145.  Methodology  of  Systematic  Theology 127 

146.  Utility  of  the  Study 130 

I.    APOLOGETICS. 

147.  Definition  and  Aim  131 

148.  Necessity  of  Apologetics 132 

149.  Value  and  Use 132 

150.  Tendencies  in  Apologetics 133 


CONTENTS.  11 

151.  Outline  of  a  Scheme 133 

152.  The  History  of  Apologetics 135 

153.  Select  Literature. 

1.  Scientific  Apologetics 135 

2.  General  Apologetics 137 

3.  Natural  Theology 138 

4.  Inspiration  of  Bible 139 

5.  Historical  Accuracy  of  the  Bible 139 

6.  Miracles 140 

7.  Prophecy 140 

8.  Religion  and  Science 140 

9.  Comparative  Religions 141 

10.  Philosophy  of  History  and  Christianity 141 

II.   DOGMATICS. 

154.  Definition  and  Aim 141 

155.  Confessional  Dogmatics 143 

156.  The  Method  of  Dogmatics 144 

157.  Theologia  or  the  Doctrine  of  God 145 

158.  Anthropologia  or  the  Doctrine  of  Man 147 

159.  Christologia  or  the  Doctrine  of  the  Person  of  Christ...  148 

160.  Soteriologia  or  the  Doctrine  of  the  Work  of  Christ 149 

161.  Pneumatologia  or  the  Doctrine  of  the  Work  of  the  Holy 
Spirit 150 

162.  Ecclesiologia  or  the  Doctrine  of  the  Church 151 

163.  Eschatology  or  the  Doctrine  of  the  Last  Things 152 

164.  Orthodoxy  and  Heterodoxy 152 

165.  The  History  of  Dogmatics 155 

166.  Select  Literature  of  Dogmatics. 

I.   Text-books  and  Systems  of  Doctrine. 

1.  Lutheran 159 

2.  German  Reformed 159 

3.  Dutch  Reformed 160 

4.  Moravian 160 

5.  Church  of  England  (Episcopalian) 160 

6.  Congregational 160 

7.  Presbyterian 161 

8.  Baptist 161 

9.  Methodist 161 

11.  Special  Topics  of  Dogmatics. 

1.    On  the  Doctrine  of  God 161 


12  CONTENTS. 

2.  On  the  Doctrine  of  Man 162 

3.  On  the  Person  of  Christ 162 

4.  On  the  Work  of  Christ 163 

5.  On  the  Work  of  the  Holy  Spirit 163 

6.  On  the  Church  and  Sacraments 164 

7.  On  the  Last  Things 165 

III.    ETHICS. 

167.  Definition , 165 

168.  Christian  and  Philosophical  Ethics 167 

169.  The  so-called  Distinct  Branches  of  Ethics 167 

170.  Divisions  of  Ethics 168 

171.  History  of  Ethics 169 

172.  Select  Literature. 

1.  On  Moral  Philosophy 172 

2.  On  Christian  Ethics 173 

IV.   PRACTICAL  THEOLOGY. 

173.  Definition 177 

174.  Divisions , .   178 

175.  History  and  Literature 179 

I.   EVANGELISTICS. 

176.  Definition  and  Aim 182 

177.  Qualifications  of  a  Foreign  Missionary 183 

178.  Importance  to  every  Pastor 184 

179.  Value  of  Biographies 185 

180.  Select  Literature 186 

II.   DIACONICS. 

181.  Definition  and  Distinctions 188 

182.  Home  Missions 189 

183.  Inner  Mission 189 

184.  Sociology 195 

185.  Select  Literature. 

1.  Home  Missions 197 

2.  Inner  Mission 198 

3.  Christian  Sociology 198 

III.   CATECHETICS. 

186.  Definition 198 

187.  Catechetical  Instruction  in  Early  Church 200 


CONTENTS.  13 

Catechisms 201 

Pedagogics 202 

Sunday  School  Work 202 

Select  Literature, 

1.  Catechetics 203 

2.  Pedagogics 203 

3.  Sunday  School  Work 204 

IV.    LITURGICS. 

Definition 204 

History  of  Development 205 

The  Ancient  Liturgies 206 

Outlines  of  Liturgies. 

1.  Definition 207 

2.  Distinction  between  Liturgies  and  Homiletics 208 

3.  Christian  Worship 208 

4.  Essential  Constituents 211 

5.  Relation  of  Art  to  Worship 212 

6.  Poetry  and  Music 213 

7.  Church  Architecture 213 

8.  Limitation  of  Art  in  Cultus 214 

9.  Basis  of  Christian  Worship 216 

10.  Of  the  Fixed  and  Variable  in  Cultus 218 

11.  Minister  and  People  in  Worship 218 

12.  The  Church  Year 219 

13.  Chief  and  Secondary  Services 220 

14.  The  Order  of  Public  Worship 221 

Select  Literature. 

1.  Introductory 225 

2.  German  Works 229 

3.  English  Works 229 

4.  Christian  Art  and  Symbolism 230 

5.  Hymnology 230 

V.    HOMILETICS. 

Definition 231 

Divisions  231 

Outline  Notes  on  Homiletics. 

1.  Definition 232 

2.  Aim  and  Scope 232 

3.  Relation  to  Rethoric 233 

4.  Homiletical  Methods 233 


14  CONTENTS. 

5.  Influence  of  Reformation 233 

6.  Homiletics  and  Form 234 

7.  Importance 234 

8.  The  Altar  and  Pulpit 235 

9.  Material  of  Sermon 238 

10.  Choice  of  Text 237 

11.  Externals  of  the  Text 239 

12.  The  Theme 239 

13.  Of  Arrangement  of  Sermon 240 

14.  Introduction 241 

15.  The  Division  of  Sermon 241 

16.  Practical  Application 242 

17.  Style  of  Sermon 243 

18.  Delivery  of  Sermon 246 

19.  Sympathy  between  Preacher  and  People 248 

200.  Homiletical  Hints 249 

201.  Select  Literature. 

1.  German 251 

2.  English 251 

VI.    PASTORAL  THEOLOGY. 

202.  Definition 252 

203.  Scope 253 

204.  Analysis  of  Harnack 253 

205.  Select  Literature. 

1.  German 255 

2.  English 255 

VII.    CHURCH  POLITY. 

206.  Definition 256 

207.  Its  Importance 256 

208.  Different  Systems 257 

209.  The  Episcopal  System 258 

210.  Presbyterianism 260 

211.  Congregationalism 261 

212.  Lutheranism 261 

213.  Select  Literature 262 

CONCLUSION. 

214.  Methodologic  View  of  the  Whole 265 

215.  Melanchthon's  Advice,  How  to  Study  Theology 267 

216.  Theological  Culture  and  Development 270 


CONTENTS.  15 

217.  Arrangement  of  a  Theological  Library 271 

218.  A  Select  Pastor's  Library  costing  $300 279 

219.  A  Pastor's  Library  costing  $1000 283 

220.  A  Prayer  before  Study 286 


PART  II. 

HISTORICAL  THEOLOGY. 


THEOLOGICAL  ENCYCLOPEDIA 

AND 

METHODOLOGY. 


PART  II.    HISTORICAL  THEOLOGY. 

§  83.    Introduction. 

The  result  of  the  application  of  Exegetical  Theology 
to  the  Bible  lays  the  foundation  of  Historical  Theology. 
This  begins  with  that  portion  of  history  of  which  the  Bible 
is  the  great  source,  presenting  the  history  of  Revelation, 
and  embraces  what  has  been  developed  in  the  Church  in 
the  shape  of  Church  History  and  the  History  of  Doctrine. 
Consequently  it  reaches  back  in  its  beginning  into  Exe- 
gesis and  ends  by  throwing  a  bridge  over  into  Systematic 
Theology. 

Historical  Theology  thus  embraces  the  sciences  of 
Sacred  History,  Biblical  Theology,  Church  History,  History  of 
Doctrines,  Patristics,  Symbolics,  Ecclesiastical  Archaeology, 
and  Statistics. 

Historical  Theology  is  the  connecting  link  between  Exeget- 
ical and  Systematic  Theology,  and  is  by  far  the  most  extensive 
part  of  sacred  learning,  and  supplies  material  to  all  other  de- 
partments. 

Some  modern  writers  on  Theological  Encyclopedia  prefer 
to  include  Sacred  History  and  Biblical  Theology  in  Exegetical 
Theology,  but  it  seems  better  to  place  these  disciplines  in  the 
department  of  Historical  Theology.  Hagenbach  likens  the  exe- 
gete  to  the  miner  who  descends  the  shaft  in  order  to  bring  to 
light  Scripture  truths,  and  the  historian  to  the  artist  who  works 
the  material  thus  found  and  gives  shape  and  form  to  it. 


18  HISTORICAL  THEOLOGY. 

I.    SACRED  HISTORY. 

§  84.    Divisions. 

The  transition  from  Exegesis  to  Historical  Theology 
is  made  in  the  study  of  Biblical  History.  This  like  the 
Bible  itself  is  divided  into  the  two  departments  of  the  Old 
and  New  Testament  History.  This  is  the  place  for  His- 
torical Criticism  in  its  genuine  and  true  sense. 

Schaff  (§  144):  Biblical  History  runs  parallel  with  the  Bible. 
It  follows  the  divine  revelation  and  the  growth  of  the  Kingdom 
of  God  in  the  Jewish  dispensation,  the  life  of  Christ,  and  the 
founding  of  the  Christian  Church  by  the  Apostles  to  the  close  of 
the  first  century. 

§  85.    The  History  of  the  People  of  Israel. 

What  has  been  said  of  the  importance  of  the  study 
of  the  0.  T.  to  the  Christian  theologian  may  be  repeated 
in  particular  of  O.  T.  History.1  Its  importance  is  surpassed 
alone  by  N.  T.  History.  Christ  comes  of  the  seed  of  Israel, 
and  as  Israel's  history  prepares  the  way  for  the  history  of 
Christ  and  His  Church,  so  all  previous  history  prepares 
the  way  for  Israel.  In  the  genealogy  of  Christ,  the  line  is 
traced  till  it  ends  and  begins  in  Adam. 

We  may  arrange  the  history  of  the  people  of  Israel 
into  the  following  periods: 

1.  The  Ante-diluvian  Period  (4004—2348  B.C.) 

2.  The  Period  of  the  Early  Races  (2348—1921  B.C.) 

3.  The  Patriarchal  Period  (1921—1491  B.  C.) 

4.  The  Theocratic  Period  (1491—1095  B.  C.) 

5.  The  Regal  Period  (1095—587  B.  C.) 

6.  The  Period  of  Decline  (587—400  B.C.) 

7.  The  Period  preceding  N.  T.  Times  (400-4  B.  C.) 


i  See  Vol.  1,  Exegetical  Theology,  pp.  115—118. 


THE  HISTORY  OF  THE  PEOPLE  OF  ISRAEL.  19 

Delitzsch  (Old  Testament  History  of  Redemption,  1881,  pp.  4—7): 
In  the  study  of  Old  Testament  History  we  set  out  with  three  pre- 
suppositions: 

1)  In  general,  that  we  have  in  the  0.  T.  Scriptures  an 
authentic  monument,  a  sufficient  and  an  essentially  harmonious 
document,  of  the  course  of  0.  T.  History. 

2)  That  this  history  is  not  merely  a  part  of  the  history  of 
the  civilization  of  mankind  by  means  of  an  absolute  self-develop- 
ment, but  a  history  going  forth  from  God  and  man  as  factors, 
which  aims  particularly  at  the  re-establishment  of  the  fellowship 
which  was  intended  in  the  creation  of  man,  and  which  was  lost 
through  the  corruption  of  the  intellectual  and  moral  nature. 

3)  We  presuppose  the  reality  of  miracles,  ....  whose  his- 
torical pledge  is  the  resurrection  of  Jesus,  with  which  not  only 
Christianity,  but  in  general  revealed  religion  and  the  Biblical 
view  of  the  world,  in  contradistinction  from  the  modern,  stands 
and  falls. 

Accepting  these  presuppositions,  we  dare  not  represent  the 
materials  of  the  0.  T.  History  as  they  may  appear  to  an  accidental 
subjectivity,  but  in  accordance  with  the  sense  and  spirit  of  the 
Holy  Scriptures,  and  of  Sacred  History  itself;  and  only  as  we 
begin  with  the  presuppositions  will  it  be  possible  to  reproduce  the 
materials  of  the  O.  T.  History  in  such  an  inward,  living,  and 
harmonious  way,  as  is  the  highest  aim  of  all  historiography. 

The  tendency  of  many  of  our  modern  writers  on  Sacred 
History  is  to  deny  these  presuppositions,  and  especially  every- 
thing that  favors  the  miraculous.  They  assume,  in  their  ration- 
alistic way,  that  the  primitive  history  of  the  Hebrews,  like  that 
of  all  ancient  races,  is  surrounded  by  legends  and  myths.  By 
legends  they  generally  understand  history  altered  by  the  infusion 
of  religious  ideas,  and  by  myth  they  understand  the  setting  forth 
of  religious  theories  by  means  of  history.  From  this  standpoint 
they  maintain  that  the  exegete  or  historian  must  subject  the 
contents  of  the  biblical  historical  books  to  historical  criticism,  in 
order  to  ascertain  from  them  what  is  historically  true,  and  to 
dismiss  as  altogether  worthless  for  historical  representation  the 
narratives  which  give  themselves  out  for  history,  but  are  simply 
religious  ideas  and  theories  dressed  up  in  the  form  of  history. 


20  HISTORICAL  THEOLOGY. 

§  86.    The  Sources  of  the  History  of  Israel. 

These  sources  are  partly  Jewish  and  partly  non- Jewish. 

1)  Our  first  and  chief  source  is  comprised  in  the 
Canonical  Books  of  the  0.  T. 

2)  The  Apocryphal  Books  of  the  0.  T.  are  of  great 
value,  especially  the  first  book  of  Maccabees,  for  the 
period  subsequent  to  the  exile. 

3)  For  the  post-exilian  and  Roman  period,  the  writ- 
ings of  Flavius  Josephus  (37 — 103  A.  D.),  the  son  of  a 
Jewish  priest,  are  most  profitable.  His  two  works,  History 
of  the  Jewish  War  and  his  Jewish  Antiquities  ought  to  be 
read  by  every  student  of  the  0.  T. 

4)  The  literature  of  the  Egyptian,  Babylonian,  Assyr- 
ian, Persian  and  Palestinian  monuments  renders  a  sub- 
sidiary service. 

5)  Some  material  also  may  be  found  in  classical 
authors,  as  in  Herodotus,  Ctesias,  Polybius,  Diodorus 
Siculus,  Strabo,  Plutarch,  and  others,  among  the  Greeks ; 
in  Livy,  Tacitus,  and  others,  among  the  Roman  authors ; 
and  in  Manetho,  an  Egyptian  writer. 

6)  Of  early  Christian  writers  Eusebius  gives  us  the 
most  valuable  information. 

§  87.   History  of  the  Treatment  of  Old  Testament  History. 

Among  older  books  on  the  History  of  Israel,  still 
worthy  of  notice  for  their  historical  influence  or  intrinsic 
merit,  may  be  mentioned  Ussher,  Annals  of  the  World 
(1658),  Prideaux,  The  0.  and  N.  T.  Connected  in  the  History 
of  the  Jews  (1716),  Schuckford,  The  Sacred  and  Profane 
History  of  the  World  (1728).  The  modern  treatment  of 
the  subject  really  begins  with  Ewald  {History  of  Israel, 
8  vols.)  whose  view  of  the  history  of  Israel  has  made  a 
lasting  impression  through  Dean  Stanley's  Lectures  on  the 
History  of  the  Jewish  Church  (3  vols.  1863—76)  and  his 


HISTORY  OF  THE  TREATMENT  OF  O.  T.  HISTORY.  21 

Sinai  and  Palestine  (1856).  Among  other  works  of  the 
same  school  may  be  mentioned  Milman's  History  of  the 
Jews  (1829—30),  Graetz,  History  of  the  Jews  (1891—92), 
Kittel,  History  of  the  Jews  (1896),  Kent,  History  of  the 
Hebrew  People  (1897),  and  Cornill,  History  of  the  People 
of  Israel  (1898).  Wellhausen  is  the  author  of  the  small 
treatise  on  Israel  in  the  Enclycopedia  Britannica,  and  to 
the  same  critical  school  belongs  the  article  on  Israel 
in  Hasting's  Dictionary  of  the  Bible.  Much  illustrative 
matter  can  be  found  in  Driver,  Literature  of  the  0.  T., 
Robertson  Smith,  0.  T.  in  the  Jewish  Church,  Kautzsch, 
Outline  of  the  History  of  the  Literature  of  the  0.  T.,  and 
in  the  various  histories  of  the  Jewish  Religion.  From  a 
more  conservative  standpoint  the  subject  is  treated  by 
Kurtz,  History  of  the  Old  Covenant  (3  vols.  1848—55), 
Hengstenberg,  History  of  the  Kingdom  of  God  (2  vols. 
1870—71),  Koehler,  Lehrbuch  der  Geschichte  des  A.  T. 
(2  vols.  1875—93),  Robertson,  Early  Religion  of  Israel 
(1892),  and  McCurdy,  History,  Prophecy,  and  the  Monu- 
ments (3  vols.  1894—1901). 

§  88.  The  Life  of  Christ.1 
"The  life  of  Jesus,"  says  Ammon,  "unites  all  the 
interests  of  speculation,  of  religion,  and  history.  It  pre- 
sents to  us  a  person  around  whom  the  strife  of  heaven 
and  earth  gathers,  a  person  whom  we  can  not  give  exclu- 
sively either  to  heaven  or  earth;  it  is  the  exemplar  of 
every  man,  yet  presents  itself  in  relations  and  situations 
which  never  have  been,  nor  can  ever  be  given  to  any 
other  man."  The  image  of  our  Lord  in  the  New  Testa- 
ment has  been  compared  to  a  torso,  to  a  mighty  statue, 
but  incomplete,  in  the  supply  of  whose  missing  parts  the 
imaginations  of  centuries  have    been   toiling.      Of   this 


i  See  Hagenbach  ( §  60)  and  Manuscript  Lectures  of  Dr.  Krauth. 


22  HISTORICAL  THEOLOGY. 

figure  Hagenbach  well  says:  "The  comparison  is  lacking 
in  one  thing,  inasmuch  as  a  torso  wants  the  grand  essen- 
tial, the  countenance;  but  the  countenance  of  our  Lord 
is  the  very  thing  which  beams  out  of  the  evangelical  nar- 
rative as  something  truly  human,  encompassed  by  the 
Divine  glory." 

Around  the  person  of  our  Lord  has  gathered  the 
great  struggle  of  faith  and  unbelief  for  all  ages,  but  espe- 
cially for  the  last  century.  Hase  in  his  Life  of  Jesus 
says:  "Without  the  idea  or  intuitive  view  of  an  indi- 
vidual life  from  which,  as  the  innermost  point  of  life, 
all  its  external  manifestations  are  to  be  explained,  the 
recounting  of  the  mere  external  events  of  His  life  is 
incomprehensible  and  dead."  Bunsen  says:  "The  self- 
consciousness  of  Jesus  of  Nazareth  must  stand  clear  before 
the  eye  of  the  Christian  as  an  actual  historical  fact,  which 
a  genuine  philosophy  is  bound  to  explain.  The  personal- 
ity of  Jesus  stands  before  us  mediating  between  two 
worlds,  between  two  developments,  that  of  the  old  world, 
and  that  of  the  modern.  Midway  stands  the  Divine 
personality  of  Jesus  of  Nazareth;  not  as  something 
wrought  out  by  the  old  world,  but  as  its  consummation; 
not  as  a  mere  annunciation  of  a  new  world,  but  as  its 
abiding  model,  and  as  the  life-spring  of  humanity  through 
the  Spirit  .  .  .  He  was  the  man,  because  He  was  man 
only,  He  was  neither  Jew  nor  Greek,  not  prince  nor  priest, 
not  a  rich  man  nor  a  mighty  man,  but  over  against  them 
all  —  a  complete  man;  He  lived  and  died  for  humanity. 
But  because  of  this  very  thing,  He  is  called,  and  was,  and 
is  God's  very  image  and  God's  son,  as  none  was  before 
Him,  and  none  has  been  after  Him. "  Lange  says:  "The 
proper  central  point  of  the  life  of  Jesus  lies  in  His  con- 
sciousness ;  but  it  is  not  the  mere  thought  of  the  unity  of 
the  divine  and  human  nature  in  which  consists  what  is 


HISTORY  OF  BIOGRAPHIES  OF  CHRIST.  23 

peculiar  to  His  consciousness ;  for  an  ideal  like  this  exis- 
ted in  the  form  of  a  dawning  twilight  in  the  minds  even 
of  Plato  and  Aristotle.  But  it  is  consciousness  of  the  real 
union  of  the  divine  and  human  natures  in  His  person  in 
absolute  energy,  so  that  in  this  consciousness  not  only  the 
fulness  of  the  God-head  is  united  with  the  fulness  of  His 
own  inner  life,  but  the  entire  dealing  of  God  is  united 
with  the  whole  history  of  our  Lord's  own  character,  yea, 
so  that  the  God-head  is  united  with  the  humanity." 

In  antithesis  to  a  lifeless  and  atomistic  treatment  of 
the  life  of  Jesus,  Carl  Ritter  has  beautifully  said:  "His 
whole  life  lies  before  us  open  and  free  like  an  enchanting 
meadow  over  which  the  light  streams  without  a  cloud, 
through  which  our  steps  are  taken  with  a  hallowed  feeling 
of  joy,  requiring  no  tedious  explanation  of  some  uninvited 
cicerone,  in  which  the  heart  swells  in  higher  anticipations 
and  to  which  the  thoughts  are  turned  as  to  a  home  soon  to 
be  ours,  where  whether  in  sorrow  or  in  joy  we  would  be 
willing  to  live  and  willing  to  die." 

§  89.    History  of  Biographies  of  Christ. 

The  Early  Church  was  satisfied  in  portraying  the  life 
of  Christ  largely  by  an  external  arrangement  of  the  sources 
in  the  form  of  a  Harmony  or  Synopsis  of  the  Gospels,  and 
this  method  was  in  vogue  down  to  the  time  of  Bengel. 
The  productions  of  the  Middle  Ages  were  "without  criti- 
cism, fantastic,  and  legendary,  and  consisted  chiefly  in 
works  for  entertainment  and  devotion"  (Hase).  The  life 
of  Christ  began  to  be  represented  in  the  "passion-plays," 
in  a  most  literal  sense,  through  the  aid  of  sculpture,  paint- 
ing and  dramatic  art.  It  was  only  after  the  Reformation, 
and  particularly  after  the  Thirty  Years'  War,  that  the  life 
of  Christ  began  to  be  intensely  studied  for  its  own  sake. 

It  was  not,  however,  until  the  nineteenth  century 


24 


HISTORICAL  THEOLOGY. 


that  this  branch  of  study  received  its  full  attention.  By 
Schleiermacher  and  Hase  it  was  included  in  the  course 
of  academical  lectures,  and  both  by  them  and  by  their 
followers  its  literary  elaboration  has  been  pursued  with 
special  earnestness. 

The  cause  of  this  impulse  to  a  fuller  treatment  of  the 
life  of  Christ  lay  mainly  in  the  rationalistic  views  advo- 
cated by  Paulus  (1828),  Strauss  (1835)  and  Renan  (1863). 
The  first  explains  away  the  miracles  of  Christ  as  being 
skilful  medical  cures,  the  second  regards  the  statements 
of  the  Evangelists  as  mere  myths,  the  clothing  of  fable  in 
the  apparel  of  history,  while  Renan  makes  out  of  that 
divine  life  of  Christ  a  Parisian  romance,  with  that  taint  of 
sensuality  which  seems  inseparable  from  many  French 
minds.  These  three  writers  on  the  Life  of  Christ  agree 
only  in  their  opposition  to  the  supernatural,  but  otherwise 
refute  one  another.  It  is  a  merit  of  Strauss  that  he  has 
annihilated  the  theory  of  Paulus,  and  given  the  death 
blow  to  the  old  Rationalism. 

These  works  created  a  great  sensation  and  called  forth 
many  books  of  permanent  value.  Of  these  Hase's  Life  of 
Jesus  has  been  translated  into  English.  This  is  valuable 
especially  for  the  rich  indication  of  the  literature  connected 
with  the  subject.  Neander's  Life  of  Christ  was  written 
in  reply  to  Strauss  and  others,  and  though  an  able  work, 
is  too  much  influenced  by  the  laxity  of  his  time  to  be 
entirely  safe.  It  might  raise  the  faith  of  the  doubter,  but 
it  would  be  as  likely  to  lower  the  faith  of  the  believer. 
Lange's  Life  of  Christ,  translated  into  English,  is  rich  and 
brilliant,  yet  defective  in  solidity  of  judgment.  Ebrard's 
Gospel  History,  translated  into  English,  is  a  sober  and 
thorough  book,  the  English  translation  being  somewhat 
condensed. 

The  work  of  Ellicott  is  especially  valuable  on  account 


THE  LIVES  OF  THE  APOSTLES.  25 

of  its  scholarly  notes,  and  that  of  Andrews  for  the  atten- 
tion paid  to  chronology  and  topography.  The  well-known 
works  of  Farrar,  Geikie,  and  Edersheim  take  the  highest 
rank.  Bernhard  Weiss  in  his  Life  of  Christ  (3  vols.)  has 
given  us  a  valuable  contribution  to  the  literature  of  the 
subject,  but  is  very  free  in  his  critical  treatment.  One  of 
the  best  books  of  recent  date  for  a  true  view  of  the  char- 
acter of  our  Lord  is  Delitzsch's  A  Day  in  Capernaum  (1873) . 
Among  books  pertaining  to  the  Life  of  our  Lord  may 
be  mentioned  apologetical  works  in  defense  of  His  life,  or 
of  particular  facts  or  elements  in  it,  and  Harmonies  of 
the  Gospels. 

§  90.    The  Lives  of  the  Apostles.1 

The  lives  of  the  Apostles  are  linked  with  the  life  of 
our  Lord,  as  the  life  of  the  first  branches  are  to  the  vine. 
To  them  was  given  in  some  sense,  to  complete  the  work 
of  our  Lord  as  the  great  Prophet  of  our  race.  As  the  Father 
had  sent  Him,  so  He  sent  them  ;  and  here,  it  is  our  Lord's 
own  testimony  that  they  did  greater  works  than  He  him- 
self;  i.  e.  He  from  His  throne,  through  the  plenitude  of 
His  Spirit  poured  forth  in  the  N.  T.  fulness,  wrought 
mightier  things  through  them  in  the  power  of  His  atoning 
work  which  He  had  finished,  than  He  had  wrought  in  His 
own  natural  presence  on  earth  while  His  atoning  work 
still  rested  on  something  yet  to  be.  They  wrought  in  the 
power  of  Christ  upon  the  throne  of  the  universe.  He 
traced  His  way  upon  the  earth  by  the  marks  of  His 
bleeding  feet,  and  of  His  bitter  tears.  They  followed 
in  the  light  of  His  glory,  as  the  ascended  Son  of  God, 
yet  they  also  filled  up  that  which  was  behind  of  the  suffer- 
ings of  Christ,  for  it  was  ordained  that  He  should  have 


l  See   Hagenbach    (g  61)    and   Manuscript   Lectures  of   Dr. 
Krauth. 


26  HISTORICAL  THEOLOGY. 

pain,  not  alone  in  His  person,  but  also  in  His  sorrowing 
disciples.  The  Apostles  were  the  earthly  angels  of  the 
new  dispensation,  yet  the  offscouring  of  the  world.  Man 
never  had  functions  as  glorious  in  the  eyes  of  heaven  as 
theirs,  and  never  did  malignity  on  earth,  or  in  hell,  more 
concentrate  on  man  than  on  them.  "We  are  made," 
says  St.  Paul,  "a  spectacle  unto  the  world,  and  to  angels, 
and  to  men"  (1  Cor.  4:  9).  Yet  great  as  was  their 
work  and  terrible  as  was  their  suffering  through  which  it 
was  wrought,  the  Apostles  themselves  were  so  merged 
into  their  own  work,  that  of  none  of  them  do  we  know 
much,  and  of  some  we  know  nothing.  Among  those 
originally  called  the  most  prominent  are  Peter,  James  and 
John.  Greatest  among  them  all  was  the  one  "called  out 
of  due  time,"  the  Apostle  of  the  Gentiles,  Paul.  Great  as 
a  missionary,  great  in  the  power  of  appreciating  and 
using  fit  co-workers,  which  is  the  most  needed  attribute 
of  the  leader  of  men,  and  great  as  a  thinker  and  writer, 
he  may  be  called  the  creator  of  doctrinal  system.  Paul 
was  distinguished  by  the  majesty  and  force  of  his  char- 
acter, by  the  intensely  interesting  events  of  his  life,  by  his 
matchless  presentation  of  doctrines,  and  by  his  wonderful 
and  successful  activity.  A  new  period  of  development 
began  with  the  labors  of  the  Apostle  of  the  Gentiles.  He 
did  more  than  any  of  the  others  for  the  extension  of  Chris- 
tianity, and  he  did  more  than  any  to  open  its  internal 
depth.  These  two  great  features  doubtless  were  connected, 
the  first  largely  the  effect  of  the  second.  He  was  deep  in 
work  because  he  was  deep  in  doctrine.  He  is  the  devel- 
oper of  doctrine,  not  in  a  way  of  abstract  theory,  but  from 
a  personal  experience.  He  is  the  first  fruit  of  those  in 
whom  the  grace  of  God  in  Christ  glorified  itself,  and  in 
whom  the  gospel  demonstrated  itself  as  the  power  of  God. 
Hagenbach  (§  61):  At  this  point  we  stand  on  the  boundary 
line   between   Sacred   and  Church  history.    Though  the  latter 


THE  HISTORY  OF  NEW  TESTAMENT  TIMES.  27 

can  not  exclude  the  history  of  the  Apostolic  Age,  yet  it  needs  a 
broader  foundation  than  is  there  given.  For  this  reason  the 
Apostolic  Age,  like  the  Life  of  Jesus,  has  received  a  separate  treat- 
ment in  theological  literature.  Peculiar  difficulties  attach  to  this 
treatment,  however,  because  recent  criticism  has  endeavored  to 
undermine  the  credibility  of  the  primitive  history  of  Christianity 
as  found  in  the  Acts  of  the  Apostles  and  in  the  Apostolic  Epistles, 
and  has  sought  to  explain  away  what  has  been  regarded  as 
belonging  to  primitive  times,  by  referring  it  to  later  events. 
Much  that  the  Church  has  regarded  as  belonging  to  the  Apos- 
tolic Age  was  in  this  way  transferred  to  the  Post- Apostolic  Age. 
Schaff  (§  173):  The  recent  critical  reconstruction  of  the  his- 
tory of  the  Apostolic  Age  is  represented  by  two  schools,  the  one 
headed  by  Neander  in  Germany  and  Lightfoot  in  England  (con- 
servative and  reconstructive),  the  other  headed  by  Baur  of  Tue- 
bingen  and  Renan  of  France  (radical  and  destructive.) 

§  91.    The  History  of  New  Testament  Times. 

All  works  pertaining  to  the  History  of  the  Times  of 
Jesus  Christ,  describing  the  tendencies  of  thought  prevail- 
ing in  that  particular  age,  furnish  important  materials  to  a 
correct  understanding  of  Christ's  unique  life  and  the  con- 
temporary surroundings  of  the  Apostolic  Age .  Schnecken- 
burger  (d.  1848;  his  book  appeared  after  his  death,  in 
1862)  and  Hausrath  (1868  ;  English  translation  in  2  vols. 
London,  1878)  have  treated  of  this  era  under  the  title, 
History  of  New  Testament  Times.  The  ablest  work  on  this 
topic  is  by  Schuerer,  A  History  of  the  Jewish  People  in  the 
Time  of  Jesus  Christ  (English  translation,  5  vols.  1885-90.) 

As  auxiliary  sciences  to  this  branch  of  study  we  may 
mention  Biblical  and  Jewish  Archaeology,  the  Geography 
of  Palestine,  Jewish  Chronology,  Jewish  Numismatics, 
and  Jewish  Inscriptions.  The  chief  sources  of  the  mate- 
rial for  writing  a  history  of  this  period  are  1)  the  two 
Books  of  the  Maccabees;  2)  the  works  of  Josephus;  3) 
such  Greek  and  Roman  writers  as  treat  in  a  comprehen- 
sive way  of  the  general  history  of  that  age  (Greek :  Poly- 


28  HISTORICAL  THEOLOGY. 

bius,  Diodorus  Siculus,  Strabo,  Plutarch ;  Latin :  Cicero, 
Livy,  Tacitus,  Suetonius);  4)  the  rabbinical  literature  con- 
tained in  the  Mishna,  the  Talmud,  the  Midrashim  or  com- 
mentaries, and  the  Targums,  or  Aramaic  translations  of 
the  Old  Testament. 

§  92.    Select  Literature  of  Sacred  History.1 

/.    Text  Books  of  Sacred  History.    (Old  Testament.) 

*BLAIKIE,  W.  G.  A  Manual  of  Bible  History  in  Connection  with  the 
General  History  of  the  World.  New  edition,  revised  and  en- 
larged.    London,  1901.     Price  $1.50. 

*KURTZ,  J.  H.  Manual  of  Sacred  History,  etc.  Translated  from  the 
sixth  German  edition  by  C.  W.  Schaeffer.  Eleventh  edition. 
Philadelphia,  1869.     Price  $1.25. 

MACLEAR,  G.  F.  A  Class-Book  of  Old  Testament  History.  New  edi- 
tion.    London,  1880.     Price  $1.25. 

PINNOCK,  W.  H.  An  Analysis  of  Scripture  History  (Old  Testament 
History,  etc.)     Cambridge,  1879.     Price  $1.50. 

PRICE,  I.  M.  A  Syllabus  of  Old  Testament  History,  etc.  Fourth 
edition.     Chicago,  1900.     Price  $1.25. 

*SMITH,  WILLIAM.  The  Old  Testament  History,  etc.  New  York, 
1875.     Price  $1.25. 

WHEELER,  J.  T.  An  Analysis  and  Summary  of  Old  Testament  History, 
etc.     London  and  New  York,  1870.     Price  $1.50. 

2.    History  of  the  People  of  Israel. 

tBARNES,  W.  E.  Article  on  History  of  Israel  in  Hasting's  Dictionary 
of  the  Bible. 

**C0RNILL,  C.  H.  History  of  the  People  of  Israel.  English  trans- 
lation, 1898.     Price  $1.50. 

EDERSHEIM,  ALFRED.    Bible  History.    7  vols.     1893.     Price  $7.00. 

*GEIKIE,  CUNNINGHAM.  Hours  With  the  Bible,  etc.  6  vols.  New 
York,  1889.     Price  $3.00  or  $6.00. 

HENGSTENBERG,  E.  W.  History  of  the  Kingdom  of  God  Under  the  Old 
Testament.    2  vols.     Edinburgh,  1871—73.     Price  $4.50. 

**KENT,  C.  F.  History  of  the  Hebrew  People.  2  vols.  1897.  Price 
$2.50. 


l  Only  the  best  works  are  cited.  No  attempt  is  made  to 
give  complete  lists.  Those  marked  with  a  *  are  recommended 
as  the  most  helpful;  those  with  a  t  are  for  more  advanced  stu- 
dents ;  those  marked  **  have  a  tendency  towards  negative  Higher 
Criticism. 


SELECT  LITERATURE  OF  SACRED  HISTORY.         29 

**KITTEL,  R.    A  History  of  the  Jews.    London,  1896.     Price  $2.50. 
KOEHLER,  S.    Biblische  Geschichte  des  Alten  Testaments.     2  vols. 

Erlangen,  1875—93. 
KOENIG,  F.  E.    The  Religious  History  of  Israel.     New  York,   1886. 

Price  $1.50. 
KURTZ,  J.  H.     History  of  the  Old  Covenant.    3  vols.     Edinburgh, 

1860.     Price  $6.00. 

JOSEPHUS,  FLAVIUS,  Works,  etc.    4  vols.     New  York,  1890.     Price 
$4.00. 

tMILMAN,  H.  H.    The  History  of  the  Jews.    2  vols.     New  York,  1882. 

Price  $4.50. 
tPALMER,  E.  H.    A  History  of  the  Jewish  Nation,  etc.    London,  1874. 

Price  $1.50. 
tROBERTSON,  J.    Early  Religion  of  Israel.    2  vols.     Second  edition. 

1892.     Price  $1.50. 
RUSSELL,  M.    Connection  of  Sacred  and  Profane  History,  from  Death 

of  Jonah,  etc.     Re-edited  by  J.   Talboys  Wheeler.     2  vols. 

London,  1865.     Price  $5.00. 
SHARPE,  SAMUEL.    History  of  the  Hebrew  Nation  and  Its  Literature, 

etc.    Third  edition.     London,  1875. 
SHUCKFORD,  S.    Connection  of  Sacred  and  Profane  History  ...  to  the 

Death  of  Jonah,  etc.    Edited  by  J.  Talboys  Wheeler.     2  vols. 

London,  1858.     Price  $5.00. 
**SMITH,  HENRY  P.   Old  Testament  History.   New  York.  Price  $3.00. 
**STANLEY,  ARTHUR  P.     History  of  the  Jewish  Church.     3  vols. 

New  York,  1877.     Price  $6.00. 

3.    Biblical  Characters. 

See  Dictionaries  of  the  Bible,  especially  those  edited  by  Smith, 
or  by  Hastings. 
DYKES,  J.  0.     Abraham,  the  Friend  of  God,  etc.     London,    1877. 

Price  $1.50. 

GEIKIE,  CUNNINGHAM.    Old  Testament  Characters.    New  York,  1885. 

Price  $1.50. 
KELLOGG,  A.  H.    Abraham,  Moses  and  Joseph  in  Egypt.    New  York, 

1887.     Price  $1.50. 
KRUMMACHER,   F.  W.      David,  King  of  Israel.      Edinburgh,    1867. 

Price  $1.00. 
KRUMMACHER,  F.  W.   Elijah  the  Tishbite.  London,  1852.   Price  $1 .00. 
MEN  OF  THE  BIBLE  SERIES.     14  vols.     New  York.     Price  $1.00 

or  50  cents  per  vol. 

CHEYNE,  Jeremiah,  etc. 

DEANE,  Abraham,  etc.;  also  Samuel  and  Saul,  etc.;  also  Daniel, 
etc.;  also  David,  etc.;  also  Joshua,  etc. 

DRIVER,  Isaiah,  etc. 


30  HISTORICAL  THEOLOGY. 

FARRAR,  Solomon,  etc.;  also  The  Minor  Prophets,  etc. 

IVERACH,  St.  Paul,  etc. 

LANG,  Gideon  and  the  Judges,  etc. 

MiLLIGAN,  Elijah,  etc. 

RAWLINSON,  Moses,  etc.;  also  Isaac  and  Jacob,  etc.;  also  Ezra 
and  Nehemiah,  etc. 
MEYER,  F.  B.    Abraham,  etc.;  also  Israel,  etc.;  also  Joseph,  etc.;  also 

Moses,  etc.;  also  Joshua,  etc.;  also  Elijah,  etc.;  also  David,  etc.; 

also  Jeremiah,  etc.;  also  Zechariah,  etc.;  also  John,  the  Baptist, 

etc.;  also  Paul,  etc.    11  vols.    Chicago.    Price  $1.00  per  vol. 
OXENDEN,  A.     Portraits  from  the  Bible.     2  vols.     London,  1871. 

Price  $2.50. 
REYNOLDS,  H.  R.    John,  the  Baptist,  etc.    Third  edition.    London, 

1888. 
SINKER,  ROBERT.    Hezekiah  and  His  Age.    London,  1897.     Price 

$1.25. 
TAYLOR,  WILLIAM  M.    David,  etc.;  also  Joseph,  etc.;  also  Elijah,  etc.; 

also  Moses,  etc.;  also  Daniel,  etc.;  also  Ruth  and  Esther,  etc.; 

also  Paul,  etc.;  also  Peter,  etc.    8  vols.    New  York,  1875—92. 

Price  $1.50  per  vol. 
TOMKINS,  H.  G.    The  Times  of  Abraham.    London,  1878.    Price  $1.50. 

4.    Contemporary  History. 

Articles  in  Bible  Dictionaries. 
BOSCAWEN,  W.  St.  C.    The  Bible  and  the  Monuments.    London,  1895. 

Price  $2.00. 
LENORMANT,  F.    Beginnings  of  History.     New  York,  1886.     Price 

$2.50. 
tMcCURDY,  J.  F.     History,  Prophecy,  and  the  Monuments.    3  vols. 

1894—1901.     Price  $9.00. 
*RAWLINSON,  GEORGE.     The  Five  Great  Monarchies  of  the  Eastern 

World.    3  vols.     New  York,  1883.    Price  $6.00. 
RAWLINSON,  GEORGE.      History  of  Ancient  Egypt.    2  vols.     New 

York,  1884.     Price  $4.00. 
*RAWLINSON,  GEORGE.    A  Manual  of  Ancient  History.    New  York, 

1871.     Price  $1.25. 
tROGERS,  R.  W.    A  History  of  Babylonia  and  Assyria.    2  vols.    New 

York,  1900.     Price  $5.00. 
*SAYCE,  A.  H.    The  Ancient  Empires  of  the  East.    New  York,  1886. 

Price  $1.25. 
tSCHRADER,  E.    Cuneiform  Inscriptions  and  the  Old  Testament.    Eng- 
lish translation.     2  vols.     London,  1885 — 88.     Price  $8.00. 
*SMITH,  PHILIP.    The  Ancient  History  of  the  East,  etc.    New  York, 

1871.     Price  $1.25. 


SELECT  LITERATURE  OF  SACRED  HISTORY.  31 

5.    History  of  the  Jews  in  Later  Times. 

*EDERSHEIM,  ALFRED.  History  of  the  Jewish  Nation  After  the  De- 
struction of  Jerusalem  Under  Titus.  Edinburgh,  1857.  Price 
$1.50. 

HOSMER,  J.  K.    Story  of  the  Jews.    New  York,  1886.    Price  $1.50. 

FRIDEAUX,  HUMPHREY.  An  Historical  Connection  of  the  Old  and  New 
Testaments,  etc.  Revised  by  J.  Talboys  Wheeler.  2  vols. 
London,  1877.     Price  $5.00. 

RAPHALL,  MORRIS  J.  Post-Biblical  History  of  the  Jews.  2  vols. 
New  York,  1866.     Price  $4.00. 

REDFORD,  R.  A.    Four  Centuries  of  Silence,  etc.    1893.    Price  $1.00. 

6.     Text-Books  of  New  Testament  History. 

*MACLEAR,  G.  F.    A  Class-Book  of  New  Testament  History.    London, 

1890.     Price  $1.25. 
*PINN0CK,  W.  H.    An  Analysis  of  New  Testament  History,  etc.  Eleventh 

edition.     Cambridge,  1867.     Price  $1.50. 
*SMITH,  WILLIAM.     The  New  Testament  History,  etc.    New  York, 

1875.     Price  $1.25. 
WHEELER,  J.  T.    An  Analysis  and  Summary  of  New  Testament  History, 

etc.     London  and  New  York,  1871.     Price  $1.50. 

7.    Lives  of  Christ. 

*ANDREWS,  SAMUEL  J.    The  Life  of  Our  Lord  upon  the  Earth,  etc 

Revised  edition.     New  York,  1891.     Especially  valuable  for 

its  chronology.     Price  $2.50. 
tEBRARD,  J.  H.  A.    The  Gospel  History.    A  Critical  Investigation, 

etc.     Edinburgh,  1868.     Price  $2.50. 
*EDERSHEIM,  ALFRED.    The  Life  and  Times  of  Jesus,  the  Messiah- 

2  vols.     1884.     Describes  very  fully  the  customs  of  the  times. 

Also  an  abridged  edition  in  one  volume.     New  York.  1890. 

Price  $2.00. 
*ELLIC0TT,  C.  J.    Historical  Lectures  on  the  Life  of  Our  Lord  Jesus 

Christ,  etc.    Boston,  1874.    Especially  valuable  for  the  notes 

accompanying  the  text.     Price  $1.50. 
*FARRAR,  FREDERIC  W.    The  Life  of  Christ.    2  vols.    New  York, 

1875.     A  standard  work.     Price  $4.00  or  $1.50  in  one  vol. 
*GEIKIE,  CUNNINGHAM.    The  Life  and  Words  of  Christ.    2  vols,  in 

one.     New  York,  1880.     Price  $1.75. 
HASE,  CARL.    Life  of  Jesus.    Translated  from  the  German.    Valu- 
able for  its  lists  of  books.     Boston,  1860.     Price  75  cents. 
tLANGE,  J.  P.    The  Life  of  the  Lord  Jesus  Christ,  etc.    4  vols.    1872. 

Price  $8.00. 


32  HISTORICAL  THEOLOGY. 

NEANDER,  AUG.    The  Life  of  Jesus  Christ,  etc.    London  1853.    A 

reply  to  Strauss.     Price  $1.50. 
PRESSENSE,  E.  DE.    Jesus  Christ,  etc.    London,  1866.    Indirectly 

a  reply  to  Renan.     Price  $1.50. 

tSANDAY,  W.  Article  of  Jesus  Christ  in  Hasting's  Dictionary  of  the 
Bible. 

*STALKER,  JAMES.  The  Life  of  Jesus  Christ.  Chicago,  1880.  Price 
50  cents. 

fWEISS,  BERNHARD.  The  Life  of  Christ.  3  vols.  Edinburgh,  1884. 
Price  $7.50. 

8.    Harmonies  of  the  Gospels. 

*BR0ADUS,  JOHN  A.  A  Harmony  of  the  Gospels  in  the  Revised  Version, 
etc.    Seventh  edition.     New  York,  1903.     Price  $1.50. 

*CADMAN,  J.  P.  Christ  in  the  Gospels,  etc.  Chicago,  1885.  Excel- 
lent, the  Revised  Version.     Price  $1.50. 

*FULLER,  J.  M.    The  Four  Gospels,  etc.    London,  1880.    Price  $1.00. 

*GARDINER,  FREDERIC.  A  Harmony  of  the  Four  Gospels  in  Greek, 
etc.  Andover,  1880.     Also  an  edition  in  English.    Price  $2.00. 

GRESWELL,  EDWARD.    Dissertations,   etc.    4  vols.    Oxford,   1837. 

tHUCK,  A.  Synopse  der  drei  ersten  Evangelien.  Second  edition. 
Freiburg,  1898.     Price  $1.00. 

JOLLEY,  A.  J.    The  Synoptic  Problem  for  English  Readers.    1893. 

MINPRISS,  ROBERT.  The  Gospel  Treasury  and  Expository  Harmony, 
etc.  New  York,  1870.  A  large  type  and  a  small  type  edition 
have  been  published. 

PETTENGER,  WILLIAM.  The  Interwoven  Gospels  and  the  Gospel  Har- 
mony, etc.    New  York,  1891.     Price  $1.00. 

*R0BINS0N,  EDWARD.  A  Harmony  of  the  Four  Gospels  in  Greek. 
Revised  edition  by  M.  B.  Riddle.  Boston,  1885.  Also  an 
edition  in  English.    Price  $2.00. 

*STEVENS  and  BURTON.  A  Harmony  of  the  Gospels,  etc.  Boston, 
1900.     Price,  $1.00. 

STRONG,  JAMES.    Harmony  of  the  Gospels  in  Greek,  etc.    New  York, 

1859.     Price  $3.00. 

STROUD,  WILLIAM.    A  New  Greek  Harmony  of  the  Four  Gospels,  etc. 

London,  1853.     Price  $4.00. 
TISCHENDORF,  CONSTANTINE.    Synopsis  Evangelica.    Fourth  edi- 
tion.    Leipsic,  1878.     Price  $1.25. 

9.    Chronological. 

BEECHER,  W.  J.    The  Dated  Events  of  the  0.  T.    Philadelphia,  1907. 
BROWNE,  HENRY.    Ordo  Saeclorum.    London,  1844. 


SELECT  LITERATURE  OF  SACRED  HISTORY.  33 

tCASPARI,  C.  E.    A  Chronological  and  Geographical  Introduction  to  the 

Life  of  Christ,  etc.    Translated  from  the  German.    Edinburgh, 

1876.     Price  $3.00. 
JARVIS,  S.  F.    A  Chronological  Introduction  to  the  History  of  the  Church. 

New  York,  1845.     Price  $3.00. 
tLEWIN,  THOMAS.    Fasti  Sacri,  etc.    London,  1865. 
fWIESELER,  KARL.    A  Chronological  Synopsis  of  the  Four  Gospels. 

From  the  German.     London,  1877.     Price  $3.00. 

10.    Lives  of  the  Apostles. 

Articles  in  Smith's  Dictionary  of  the  Bible,  and  in  Hasting's 

Dictionary  of  the  Bible. 

*BRUCE,  ALEXANDER  B.  The  Training  of  the  Twelve,  etc.  Edin- 
burgh, 1877.     Price  $2.50. 

*CONYBEARE,  W.  J.,  and  HOWSON,  J.  S.  The  Life  and  Epistles  of  St. 
Paul.    2  vols,  in  one.     New  York,  1872.     Price  $2.00. 

*FARRAR,  F.  W.  The  Life  and  Work  of  St.  Paul.  2  vols.  New  York, 
1881.     Price  $2.00. 

*FARRAR,  F.W.  The  Early  Days  of  Christianity.  2  vols.  New  York, 
1883.     Price  $1.50. 

*GREEN,  SAMUEL  G.    The  Apostle  Peter.    London.    $1.25. 

tLEWIN,  THOMAS.  The  Life  and  Epistles  of  St.  Paul.  Fourth  edi- 
tion.    2  vols.     London,  1878.     Price  $9.00. 

fMACDONALD,  JAMES  M.  The  Life  and  Writings  of  St.  John.  New 
York,  1877.     Price  $3.00. 

tNEANDER,  A.  History  of  the  Planting  and  Training  of  the  Christian 
Church  by  the  Apostles.  Revised  by  E.  G.  Robinson.  New 
York,  1865. 

tRAMSAY,  W.  M.  The  Church  in  the  Roman  Empire,  etc.  New  York, 
1893.     Price  $3.00. 

*SCHAFF,  PHILIP.  History  of  the  Christian  Church.  Apostolic  Chris- 
tianity.   Vol.  1.     New  York,  1882.     Price  $3.50. 

*STALKER  JAMES.  The  Life  of  St.  Paul.  Chicago,  1890.  Price 
50  cents. 

//.    History  of  the  New  Testament  Times. 

*DELITZSCH,  F.     Jewish  Artisan  Life  in  the  Time  of  Jesus.     New 

York,  1883.     Price  $1.00. 

*DELITZSCH,  F.  A  Day  in  Capernaum.  Philadelphia,  1873.  *>rice 
$1.00. 

HAUSRATH,  A.    History  of  New  Testament  Times.    2  vols.    London, 

1878.     Price  $6.00. 
*MATHEWS,  SHAILER.    A  History  of  New  Testament  Times  in  Palestine. 

New  York,  1899.     Price  75  cents. 


34  HISTORICAL  THEOLOGY. 

MERRILL,  SELAH.      Galilee  in  the  Time  of  Christ.      Boston,  1881. 

Price  $1.00. 
PRESSENSE,  E.    The  Ancient  World  and  Christianity.    London,  1888. 

Price  $2.00. 
tSCHUERER,  EMIL    History  of  the  Jewish  People  in  the  Time  of  Jesus 

Christ.    5  vols.     Edinburgh,  1885—1890.     Price  $8.00. 
tSTAPFER,   E.     Palestine   in  the  Time  of  Christ.     London,  1886. 

Price  $2.50. 


II.   BIBLICAL  THEOLOGY. 

§  93.    Definition  of  Biblical  Theology. 

This  science  is  one  of  the  more  recent  branches  of 
Theology.  The  term  "Biblical  Theology"  has  become 
current  through  the  works  of  Gabler,  Schmid  and  Oehler, 
and  is  preferable  to  the  other  term,  "Biblical  Dogmatics," 
which  De  Wette  and  Hagenbach  defend.  It  has  for  its 
aim  to  represent  the  religious  ideas  and  doctrines  which 
are  contained  in  the  Bible,  in  their  relation  and  develop- 
ment, and  is  therefore  a  purely  historical  discipline.  In 
it  the  conclusions  and  results  of  exegetical  theology  are 
given.  As  the  matter  of  this  department  itself  is  of  a 
systematic,  didactic  nature,  we  have  within  it  exegetical, 
systematic,  and  historical  theology,  yet  in  such  a  way 
that  the  history  is  to  be  regarded  as  its  proper  domain. 

Biblical  Theology  naturally  divides  itself  into  that  of 
the  Old  Testament  and  that  of  the  New,  and  there  is  no 
discipline  of  theological  science  which  is  more  important, 
or  on  which  more  depends. 

§  94.    Biblical  Theology  of  the  Old  Testament. 

This  science  has  for  its  task  the  historical  exhibition 
of  the  religion  contained  in  the  canonical  books  of  the 
Old  Testament,  according  to  its  progressive  development 
and  the  variety  of  the  forms  in  which  it  appears.     It  does 


RELATION  TO  OTHER  OLD  TESTAMENT  DISCIPLINES.  35 

not  limit  itself  only  to  the  doctrines  contained  in  the  0. 
T.,  but  embraces  also  the  chief  features  of  the  history  of 
the  divine  Kingdom.  Its  aim  is  to  present  what  men  in 
the  0.  T.  believed,  to  exhibit  the  history  of  revelation 
and  to  reproduce  the  view  which  Holy  Scripture  itself 
has.  Its  sources  are  the  books  of  the  Old  Testament  Canon 
as  received  by  the  scribes  in  Palestine,  and  acknowledged 
by  the  Protestant  Church,  thus  excluding  the  Old  Testa- 
ment Apocrypha. 

§  95.    Relation  to  Other  Old  Testament  Disciplines. 

1)  The  study  of  what  is  called  Introduction  to  the  Old 
Testament  precedes  the  study  of  Old  Testament  Theology, 
but  the  two  stand  to  each  other  in  a  relation  of  mutual  de- 
pendence. To  the  former  science  we  leave  all  critical 
investigations  as  to  the  authorship,  authenticity,  and  in- 
tegrity of  the  Old  Testament  writings. 

2)  Although  O.  T.  Theology  has  a  part  of  its  contents 
in  common  with  Biblical  Archaeology,  our  science  has 
simply  to  take  from  Archaeology  its  results  as  accepted 
facts. 

3)  There  is  a  close  relation  between  0.  T.  Theology 
and  the  History  of  Israel,  and  yet  the  two  branches  are 
entirely  distinct.  Our  science  is  bound  to  reproduce  faith- 
fully, and  without  admixture  of  modern  ways  of  looking 
at  history,  the  view  which  the  0.  T.  itself  gives  of  the 
purpose  of  salvation. 

4)  This  science  has  of  necessity  a  close  connection 
with  0.  T.  Exegesis,  which  provides  us  largely  with  the 
material  we  use  in  O.  T.  Theology.  It  furnishes  us  with 
the  warp  and  the  woof  out  of  which  we  weave  the  web  of 
Biblical  Theology. 


36  HISTORICAL  THEOLOGY. 

§  96.    Theological  View  of  the  Old  Testament  in 
Earlier  Times. 

Especially  valuable  for  the  study  of  the  N.  T.  refer- 
ences to  the  0.  T.  are  the  Epistle  to  the  Hebrews  and 
the  Gospel  according  to  Matthew.  A  more  systematic 
discussion  of  the  representations  concerning  Christ  in  the 
0.  T.  begins  with  the  Epistle  of  Barnabas  (71— 120  A.  D.), 
and  is  given  in  Justin's  Dialogue  with  Trypho{  146-163  A.  D.). 
We  may  regard  Books  XV — XVII  in  Augustine's  great 
work  De  Civitate  Dei  as  the  first  treatment  of  the  Theology 
of  the  0.  T.  The  cultivation  of  Biblical  Theology  as  a 
historical  science  was  not  possible  under  the  influence  of 
the  theology  of  the  Middle  Ages. 

The  Reformation  principle  of  the  supreme  authority 
of  Scripture  drew  the  attention  of  theologians  to  the  O.  T. 
as  well  as  to  the  New.  The  recognition  of  the  difference 
between  the  Law  and  the  Gospel,  derived  from  Paul's 
Epistles,  was  the  first  thing  that  gave  the  Reformers  a  key 
to  the  theological  meaning  of  the  O.  T.  Luther  especially 
shows  a  profound  understanding  springing  from  a  lively 
personal  experience. 

The  older  Protestant  Theology  rightly  emphasized  the 
principle  of  the  analogy  of  faith,  that  Scripture  should  be 
explained  by  Scripture,  but  the  Reformers  did  not  prop- 
erly apply  it ;  for  the  unity  of  the  Old  and  New  Testa- 
ments was  conceived  of,  not  as  produced  by  a  gradually 
advancing  process  of  development,  but  as  a  harmony  of 
doctrine,  and  the  Old  Testament  was  used  in  all  its  parts, 
just  like  the  New,  for  proofs  of  doctrine. 

The  influence  of  Spener  (1635—1705)  and  of  Bengel 
(1687 — 1752)  was  in  the  right  direction,  the  latter  es- 
pecially insisting  on  an  organic  and  historical  conception 
of  biblical  revelation  with  strict  regard  to  the  difference 
of  its  stages.     In  this  connection  we  may  also  mention 


THEOLOGICAL  VIEW  OF  THE  OLD  TESTAMENT.  37 

the  names  of  Roos,  Burk,  Hiller,  Oetinger,  and  Crusius, 
all  of  whom  have  written  profoundly  on  this  subject, 
though  in  a  plain  and  simple  form. 

John  Philip  Gabler  is  regarded  as  the  first  who  dis- 
tinctly spoke  of  Biblical  Theology  as  a  historical  science. 
This  he  did  in  an  academic  oration  published  in  1787. 

§  97.    Theological  View  of  the  Old  Testament  in  the 
Most  Recent  Literature. 

The  first  to  exert  a  decisive  influence  on  the  theolog- 
ical treatment  of  the  Old  Testament  was  Hengstenberg, 
mainly  by  his  Christology  of  the  Old  Testament  (second 
edition,  1854 — 57;  English  translation  in  4  vols.,  1854— 
58).  Valuable  contributions  to  the  theology  of  the  Old 
Testament  are  found  in  the  works  of  Hofmann  (Weissa- 
gung,  etc.,  1841 — 44,  Schriftbeweis,  second  edition,  3  vols., 
1857 — 60);  Auberlen  (Divine  Revelation,  English  transla- 
tion, 1867);  Delitzsch  (in  his  various  Commentaries, 
Messianic  Prophecies,  English  translation,  1891,  Biblical 
Psychology,  English  translation,  1869,  etc.);  and  in  the 
compend  of  Schlottmann  (/Compendium  der  bibl.  Theol. 
des  A.  und  N.  T.,  second  edition,  1894).  The  works  of 
Herman  Schultz  (0.  T.  Theology,  fourth  edition,  1889; 
English  translation,  in  2  vols.,  1892),  Riehm  (Alttesta- 
mentliche  Theologie,  1889),  and  Piepenbring  (Theology 
of  the  0.  T.,  translated  from  the  French,  1893)  contain  a 
valuable  collection  of  material  on  almost  every  topic,  but 
are  written  from  the  standpoint  of  the  modern  critical 
and  analytical  view  of  the  0.  T.,  according  to  which  the 
priestly  legislation  of  the  middle  books  of  the  Pentateuch 
is  a  post-exilic  production.  But  the  most  important  work 
on  this  subject  that  has  yet  appeared  is  the  famous  work 
of  Gustav  Friedrich  Oehler,  Theology  of  Old  Testament, 
third  German  edition,  1891;  English  translation,  2  vols., 


38  HISTORICAL  THEOLOGY. 

1874—75;  revised  English  edition  by  Day,  1883*  second 
abridged  edition  by  Weidner,  1896. 

§  98.    Divisions  of  Old  Testament  Theology. 

In  our  method  of  treating  Biblical  Theology  we  might 
content  ourselves  with  taking  up  the  books  of  the  O.  T. 
one  by  one,  in  the  order  in  which  they  occur  in  the  Canon, 
and  arranging  their  theological  doctrines  in  accordance 
with  a  preconceived  plan.  But  by  such  a  treatment  the  re- 
quirements of  O.  T.  History  can  not  be  fully  met,  nor  the 
development  of  religious  doctrines  clearly  presented.  A 
better  plan  is  to  arrange  the  books  in  proper  chronological 
order;  and  in  dealing  with  each  author  or  book,  we  must 
aim  to  grasp  the  great  determining  ideas  which  control 
the  writer.  To  facilitate  this  method  it  is  convenient  to 
divide  our  subject  into  periods  marked  by  certain  pre- 
vailing characteristics. 

It  is  properly  best,  with  Oehler,  to  divide  Old  Testa- 
ment Theology  into  three  parts,  as  follows: 

I.    MOSAISM. 

I.    History  of  Revelation  from  the  Creation  to  the  Times  of 

Joshua. 
II.    The  Doctrines  of  Mosaism. 

1.  The  Mosaic  Idea  of  God. 

2.  The  Mosaic  Idea  of   Creation  and  Preservation  of  the 
World. 

3.  The  Mosaic  Doctrine  of  Divine  Providence. 

4.  The  Mosaic  Doctrine  of  Revelation. 

5.  The  Mosaic  Doctrine  of  Man  in  His  Original  Condition. 

6.  The  Mosaic  Doctrine  of  Man  with  reference  to  Sin. 

7.  The  Mosaic  Doctrine  of  Death  and  the  Future  State. 
III.    The  Ordinances  of  Mosaism. 

1.  The  Divine  Election. 

2.  The  Law. 

3.  Divine  Retribution. 


DIVISIONS  OF  OLD  TESTAMENT  THEOLOGY.  39 

IV.    The  Theocracy. 

1.  Theocratic  Organization  of  the  People. 

2.  Theocratio  Authority. 

3.  The  Organization  of  the  Family. 
V.    The  Mosaic  Public  Worship. 

1.  The  Place  of  Worship. 

2.  The  Actions  of  the  Mosaic  Worship. 

3.  The  Sacred  Seasons. 

II.    PROPHETISM. 
I.    History  of  the  Theocracy  to  the  Close  of  the  Old  Testament. 
II.    The  Theology  of  Prophetism. 

1.  The  Doctrine  of  the  Lord  of  Hosts  and  of  Angels. 

2.  Man's  Religious  and  Moral  Relation  to  God. 

III.  Of  Prophecy. 

IV.  Of  the  Kingdom  of  God. 

1.  The  Purpose  of  the  Kingdom. 

2.  The  Restoration  of  the  Covenant  People. 

3.  The  Admission  of  the  Gentiles. 

4.  The  Messiah. 

III.    OLD  TESTAMENT  WISDOM. 

1.  Objective  Divine  Wisdom. 

2.  Subjective  Human  Wisdom. 

3.  Moral  Good. 

4.  The  Enigmas  of  Human  Life. 

5.  The  Solution  Attempted. 

§  99.    Biblical  Theology  of  the  New  Testament. 

This  science  has  for  its  task  the  scientific  represen- 
tation, in  a  summary  form,  of  the  religious  ideas  and  doc- 
trines contained  in  the  canonical  books  of  the  New  Testa- 
ment. Its  special  task  is  to  represent  the  individually  and 
historically  conditioned  manifoldness  of  the  New  Testa- 
ment forms  of  doctrine,  and  clearly  to  set  them  forth  in 
their  unity  and  harmony. 


40  HISTORICAL  THEOLOGY. 

§  100.    Relation  to  Other  New  Testament  Disciplines. 

1)  Biblical  Theology  of  the  New  Testament,  as  a 
science,  stands  in  close  connection  with  New  Testament 
Introduction.  This  latter  science  precedes,  and  to  it  we 
leave  all  critical  investigations  as  to  the  authenticity, 
authorship,  and  integrity  of  the  New  Testament  writings. 

2)  It  also  stands  in  close  connection  with  Exegesis, 
or  the  science  of  Interpretation,  because  its  aim  is  to 
reproduce  the  thoughts  of  the  sacred  writers,  taking  the 
statements  of  Scripture  as  its  basis.  It  is  not  contented, 
however,  with  isolated  ideas  or  propositions,  but  taking 
an  aggregate  of  doctrinal  ideas  and  dogmas,  it  presents 
both  their  unity  and  their  variety  in  a  life-like  doctrinal 
whole. 

3)  Our  science  is  introductory  to  Dogmatic  Theology, 
being  in  fact  nothing  else  than  the  exegetical  foundation 
for  Dogmatic  Theology.  It  is  the  material  with  which 
this  latter  science  builds.  But  it  is  essentially  distinct 
from  Dogmatics  proper,  by  reason  of  its  historical  charac- 
ter. It  is  still  farther  removed  from  ecclesiastical,  specu- 
lative, or  descriptive  Dogmatics.  Biblical  Theology  must 
furnish  the  material  for  Dogmatic  Theology,  but  dare  not 
be  limited  to  isolated  exegesis,  or  to  the  furnishing  of  a 
mere  biblical  commentary,  but  it  must  develop  the  several 
biblical  systems  of  thought  as  they  lie  before  us  in  the 
New  Testament. 

§  101.    Sources  of  New  Testament  Theology. 

In  ascertaining  the  ideas  and  teachings  of  the  New 
Testament  we  are  limited  to  the  books  of  the  N.  T.  which 
lie  before  us.  In  ascertaining  the  ideas  of  a  book  we  are 
referred,  in  the  first  place,  exclusively  to  that  book  itself, 
or  to  the  books  which  belong  to  the  same  author.  It  is 
only  when  these  are  not  sufficient  that  we  are  referred,  in 


EARLIER  WORKS  ON  BIBLICAL  THEOLOGY.  41 

the  second  place,  to  the  books  which  belong  to  a  kindred 
tendency  and  to  the  same  time ;  and,  in  the  third  place, 
to  earlier  books  of  the  N.  T.,  especially  if  we  can  prove  or 
assume  that  these  were  known  to  the  author  whose  ideas  we 
are  investigating.  Of  course,  N.  T.  Theology  can  not  be 
satisfied  with  having  found  one  proof  passage  for  a  doc- 
trine, but  must  examine  every  passage  in  which  the  doc- 
trine appears,  in  the  light  of  the  peculiar  connection  of 
thought  in  which  it  stands,  in  order  to  discover  as  com- 
pletely as  possible,  the  threads  by  means  of  which  it 
is  connected  with  other  ideas  and  doctrines. 

As  a  preliminary  condition  to  this  there  is  need  of 
grammatico-historical  exegesis,  which,  however,  must  con- 
tinue in  constant  reciprocal  action  with  Biblical  Theology. 

§  102.    Earlier  Works  on  Biblical  Theology  of  the  New 
Testament. 

As  long  as  the  theology  of  the  Church  was  conscious 
of  its  unity  with  the  theology  of  the  Bible,  no  need  was  felt 
of  a  scientific  representation  of  the  latter.  The  Reforma- 
tion first  brought  into  clear  consciousness  the  difference 
between  the  doctrine  taught  by  the  Church  and  that  con- 
tained in  the  Bible,  and  demanded  a  renovation  of  theol- 
ogy in  accordance  with  its  formal  principle  —  the  sole 
authority  of  Holy  Scripture. 

The  first  impulse  to  a  scientific  representation  was 
given  by  a  separate  exegetico-dogmatic  discussion  of  the 
biblical  proof  passages,  which  theologians  up  to  this  time 
had  annexed  to  the  several  loci  of  Dogmatics  as  proofs. 
This  naturally  led  to  the  attempt  to  arrange,  in  an  inde- 
pendent way,  the  results  so  obtained  alongside  of  the 
dogmatics  of  the  Church,  either  as  its  support  or  as  its 
corrective.  Here  as  in  0.  T.  Theology  the  influence  of 
Spener  (1635—1705)  and  of  Bengel  (1687—1752)  was  felt. 


42  HISTORICAL  THEOLOGY. 

Pietism  attempted  to  represent  the  teaching  of  the  Bible 
in  a  manner  which  was  simpler  and  more  in  keeping  with 
the  Bible  itself,  without  breaking  essentially  with  the  doc- 
trine of  the  Church. 

§  103.   The  More  Recent  Works  on  Biblical  Theology. 

A  new  impulse  to  the  deeper  conception  and  more 
thorough  performance  of  the  problem  assigned  to  our 
science  was  given  by  Augustus  Neander  (1789—1850),  who 
in  his  History  of  the  Planting  and  Training  of  the  Christian 
Church  by  the  Apostles  (fourth  German  edition  1847 ;  best 
English  edition  by  Robinson,  New  York,  1865),  repre- 
sented the  teaching  of  the  Apostles  separately. 

Inspired  by  Neander,  Christian  Friedrich  Schmid 
(1794—1852) ,  in  his  Biblical  Theology  of  the  New  Testament 
(fourth  German  edition,  1868 ;  abridged  English  transla- 
tion, 1870),  sought  to  develop  the  manifoldness  of  New 
Testament  types  of  doctrine  from  the  religious  individuality 
of  the  writers,  and  has  found  many  followers.  He  obtains 
a  fourfold  possibility  of  types  of  doctrine,  which,  according 
to  him,  have  left  their  imprint  on  the  four  Apostolic  per- 
sonalities, James,  Peter,  Paul,  and  John.  This  excellent 
work  of  Schmid  is  distinguished  by  its  union  of  the  his- 
toric sense  and  the  thoughts  of  organic  development  with 
the  most  decided  faith  in  the  absolute  revelation  in 
Christ. 

G.  V.  Lechler  in  his  Apostolic  and  Post-Apostolic  Times 
(English  translation  from  the  third  German  edition,  2  vols., 
1886),  follows  the  method  of  Neander  and  Schmid,  and 
prefixes  to  the  Pauline  doctrinal  system  the  representation 
of  the  preaching  of  the  original  Apostles,  and  follows  it  up 
with  the  doctrines  of  James,  Peter,  and  John,  in  the  shape 
they  assumed  in  the  period  after  Paul.  J.  J.  Van  Oosterzee 
in  his  Theology  of  the  New  Testament  (English  translation 


METHODOLOGY  OF  NEW  TESTAMENT  THEOLOGY.  43 

from  the  Dutch,  various  editions,  1871)  gives  us  a  concise 
work,  of  considerable  value.  Besides  briefly  discussing  the 
Old  Testament  Theology  under  the  forms  of  Mosaism,  Pro- 
phetism,  and  Judaism,  and  after  presenting  the  theology  of 
Christ,  according  to  the  Synoptists,  and  according  to  John, 
he  gives  us  a  full  presentation  of  the  Petrine,  Pauline, 
and  Johannine  theologies.  The  most  important  addition, 
so  far,  to  the  science  of  the  Biblical  Theology  of  the  New 
Testament  is  the  work  of  Bernhard  Weiss  (English  transla- 
tion, 2  vols.,  1882),  on  which  the  writer  has  based  his  own 
work  (Biblical  Theology  of  the  New  Testament,  2  vols., 
second  edition,  Chicago,  1900).  The  works  of  Reuss  (His- 
tory of  Christian  Theology  in  the  Apostolic  Age,  English 
translation  from  the  third  French  edition,  2  vols.,  London, 
1872 — 74),  Beyschlag  (New  Testament  Theology,  English 
translation  from  the  German,  2  vols.,  1895),  Holtzmann 
(Lehrhuch  der  N.  T.  Theologie,  2  vols.,  1896),  and  Wendt 
(Teaching  of  Jesus,  English  translation  from  the  German, 
2  vols.,  1892)  are  largely  affected  by  the  critical  spirit 
so  prevalent  in  these  times. 

§  104.    The   Methodology  and   Divisions  of  New  Testa- 
ment Theology. 

As  Biblical  Theology  has  to  do  with  the  variety  of 
the  biblical  forms  of  teaching,  the  representation  of  the 
several  doctrinal  systems  will  have  to  start  from  the  cen- 
tral point  around  which  the  doctrinal  view  of  each  indi- 
vidual writer  moves ;  and  from  that  point,  following  the 
lines  of  thought  which  are  found  in  the  writer  himself,  it 
will  have  to  describe  the  whole  circle  of  his  ideas  and 
doctrines.  The  method  must  trace  the  manner  of  the 
origination  of  the  different  ideas  and  their  development ; 
it  must  be  chronological,  tracing  the  inner  process  of 
development  of  one  and  the    same  writer,  as  St.  Paul; 


44  HISTORICAL  THEOLOGY. 

it  must  be  analytical,  for  the  synthesis  has  no  value  unless 
the  analysis  has  been  true.  The  investigations  must  be 
thorough,  exact,  complete,  impartial,  and  truth-loving, 
begun  and  continued  in  a  truly  prayerful  and  believing 
spirit. 

A  close  investigation  enables  us  to  distinguish  four 
types  of  doctrines,  under  which  doctrinal  Systems  of  the 
New  Testament  writings  may  be  discussed  : 

I.  The  Teaching  of  Jesus:  1)  according  to  the  three 
Synoptists  ;  2)  according  to  John. 

II.  The  Petrine  Type  of  Doctrine :  1)  according  to 
the  Acts  of  the  Apostles;  2)  according  to  1  Peter;  3) 
according  to  James ;  4)  according  to  2  Peter  and  Jude ; 
5)  according  to  the  type  of  doctrine  represented  by  Mat- 
thew and  Mark. 

III.  Paulinism  in  its  various  stages  of  development: 
1)  according  to  the  Acts  of  the  Apostles  and  1  and  2 
Thessalonians  ;  2)  according  to  the  four  great  doctrinal 
and  controversial  Epistles  (Gal.,  1  and  2  Cor.,  Romans); 
3)  according  to  the  four  Epistles  of  the  First  Captivity 
(Col.,  Philemon,  Eph.,  Phil.);  4)  according  to  the  Pas- 
toral Epistles  ;  5)  according  to  Luke  ;  6)  according  to  the 
Epistle  to  the  Hebrews. 

IV.  The  Theology  of  John :  according  to  the  Apoca- 
lypse ;  2)  according  to  the  Gospel  and  Epistles. 

In  a  synthetic  way  these  doctrinal  teachings  naturally 
gather  around  seven  great  centres,1  and  we  may  thus 
speak  of  the  Theology,  Anthropology,  Christology,  Soteri- 
ology,  Pneumatology,  Ecclesiology,  and  Eschatoljgy,  of 
Jesus,  of  Peter,  of  Paul,  and  of  John  respectively. 

1  1)  Theology,  or  the  doctrine  of  God  ;  2)  Anthropology,  or 
the  doctrine  of  Man  ;  3)  Christology,  or  the  doctrine  of  the  Per- 
son of  Christ;  4)  Soteriology,  or  the  doctrine  of  the  Work  of 
Christ ;  5  Pneumatology,  or  the  doctrine  of  the  Work  of  the  Holy 
Spirit;  6)  Ecclesiology,  or  the  doctrine  of  the  Church  ;  7)  Eschat- 
ology,  or  the  doctrine  of  the  Last  Things. 


SELECT  LITERATURE  ON  BIBLICAL  THEOLOGY.  45 

§  105.    Select  Literature  of  Biblical  Theology. 
/.     On  Biblical  Theology  in  General. 

ALEXANDER,  W.  L.    A  System  of  Biblical  Theology.    2  vols.     1888. 
BECK,  J. T.    Die  christliche  Lehrwissenschaft.    Second  edition.    1875. 
BRIGGS,  C.  A.    General  Introduction  to   the  Study  of  Holy  Scripture. 

1900.     Price  $3.00. 

DICTIONARIES.  Valuable  articles  on  special  topics  will  be  found 
in  Dictionaries  and  Encyclopedias  edited  by  Fairbairn, 
Hamburger,  Herzog-Plitt-Hauck,  Kitto-Alexander,  Riehm, 
Schaff-Herzog,  Smith-Hackett-Abbot,  Winer,  Hastings,  and 
others. 

FAIRBAIRM,  PATRICK.  The  Typology  of  Scripture,  etc.  2  vols.  1900. 
Price  $4.00. 

HASTINGS.  Dictionary  of  the  Bible.  4  vols.  1899—1902.  Contains 
valuable  articles  on  every  topic  connected  with  Biblical 
Theology. 

HOFMANNJ.CHR.  K.  Der  Schriftbeweis,  etc.  3  vols.  Second  edi- 
tion.   1857—60. 

SCHL0TTMANN,  K.  Kompendium  der  biblischen  Theologie  dss  Alten 
und  Neuen  Testaments.    Second  edition.     1S94. 

2.     On  Biblical  Theology  of  the  Old  Testament. 

BENNETT,  W.  H.  The  Theology  of  the  Old  Testament.  1869.  Price 
75  cents. 

DILLMANN,  AUGUST.  Alttestamentliche  Theologie.  Edited  by  Kittel, 
Leipsic,  1895. 

FOSTER,  R.V.    Old  Testament  Studies,  etc.    1890.    Price  $1.25. 

HAEVERNICK,  H.A.C.  Vorlesungen  ueber  die  Theologie  des  Alten  Tes- 
taments.    Second  edition  by  H.  Schultz,  1863. 

KAYSER,  A.  Die  Theologie  des  Alten  Testaments.  Second  edition. 
1894. 

OEHLER,  G.  F.  Theology  of  the  Old  Testament.  New  York,  1883. 
Third  German  edition.     1891. 

PIEPENBRING,  C.  Theology  of  the  Old  Testament.  Translated  from 
the  French.     New  York,    1893. 

RIEHM,  E.    Alttestamentliche  Theologie.    Halle,  1889. 

SCHULTZ,  H.  Old  Testament  Theology.  English  translation  from 
fourth  German  edition.  2  vols.  1892.  Fifth  German  edi- 
tion.    1895. 

WEIDNER,  R.  F.  Biblical  Theology  of  the  Old  Testament.  Second  edi- 
tion, revised  and  enlarged.     Chicago,  1896. 


46  HISTORICAL  THEOLOGY. 

3.     Special  Topics  connected  with  the  Old  Testament. 

1.    ON  PROPHECY. 
BRIGGS,  CHARLES  A.    Messianic  Prophecy.    New  York,  1886. 
DALMAft,  G.  H.    Der  leidende  und  der  sterbende  Messias  der  Synagoge. 

1888. 

DAVIDSON,  JOHN.    Discourses  on  Prophecy,   etc.    Fourth   edition, 
1839. 

DELITZSCH,  FRANZ.    Messianic  Prophecies  in  Historical  Succession. 
English  translation  by  Curtiss.     1891. 

EDERSHEIM,  ALFRED.    Prophecy  and  History  in  Relation  to  the  Mes- 
siah.   New  edition,  1891.    Price  $1.75. 

FAIRBAIRN,  P.    Prophecy,  etc.    Second  edition,  1866. 

GLGAG,  PATON  J.    The  Messianic  Prophecies.    1879. 

HENGSTENBERG,  E.  W.    Christology  of  the  Old  Testament.    4  vols. 
1854-58. 

KIRKPATRICK,  A.  F.    The  Doctrine  of  the  Prophets.    1893. 

KGEM1Q,  E.    Der  Offenbarungsbegriff  des  Alten  Testaments.    1882. 

MASTLAMD,  CHAS.    The  Apostles'  School   of  Prophetic  Interpretation, 
ziQ,     1849. 

ORELLI,  G.  VON.    Old  Testament  Prophecy,  etc.    1885. 

RIEHM,  E.    Messianic  Prophecy,  etc.    1875. 

SmTH,  J.  PYE.    Scripture  Testimony  to  the  Messiah.    2  vols.     1895. 

SltHTH,  W.  R.    The  Prophets  of  Israel,  etc.    New  edition  by  Cheyne, 
1895. 

2.    ON  THE  SABBATH. 

COX,  R.    Literature  of  the  Sabbath  Question.    2  vols.     1865. 
GILFiLLAN,  JAMES.    The  Sabbath,  etc.    1862. 
HESSEY,  J.  A.    Sunday,  etc.    Latest  edition,  1889. 

3.    ON  SACRIFICES. 

BAEHR,  K.C.W.  T.    Symbolik  des  Mosaischen  Kuitus.    2  vols.     1837 

— 39.     Second  edition  of  vol.  1.     1874. 
CAVE,  ALFRED.    The  Scriptural  Doctrine  of  Sacrifice  and  Atonement 

1890. 
DELITZSCH,  F.    Commentary  on  Hebrews.    2  vols.     1882. 
EDERSHEIM,  E.W.    The  Rites  and  Worship  of  the  Jews.    1891. 
JUKES,  A.    The  Law  of  the  Offerings,  etc.    1848. 
KURTZ,  J.  H.    Sacrificial  Worship  of  the  Old  Testament.    1863. 
MURPHY,  J.  G.    Sacrifice  as  set  forth  in  Scripture.    1889. 
PATERSON,  W.  P.    Article  on  Sacrifice    in  Hastings'  Dictionary  of- 

the  Bible. 
SCOTT,  ARCHIBALD.    Sacrifice,  its  Prophecy  and  Fulfillment.     1894. 


SELECT  LITERATURE  ON  BIBLICAL  THEOLOGY.  47 

4.    ON  CREATION. 
BIRKS,  T.  R.    The  Scripture  Doctrine  of  Creation.    1875. 
CALDERWOOD,  HENRY.    The  Relation  of  Science  and  Religion.     1881. 
DAWSON,  J.  W.    Nature  and  the  Bible.    1875. 
DAWSON,  J.  W.    The  Origin  of  the  World,  etc.    1877. 
DAWSON,  J.W.    Modern  Ideas  of  Evolution.    Sixth  edition.    1895. 
GODET,  F.    Biblical  Studies  on  the  Old  Testament.    1884. 
GUYOT,  A.    Creation,  etc.    1884. 
KIPP,  P.  E.    Is  Moses  Scientific?    1893.    Price  $1.25. 
LEWiS,  T.    The  Six  Days  of  Creation,  etc.    1879.    Trice  $1.50. 
PRATT,  JOHN  H.    Scripture  and  Science   not  at  Variance.    Seventh 

edition.     1872. 
REUSCH,  F.  H.    Nature  and  the  Bible.    2  vols.    1886. 
ZOECKLER,  0.    Die  Urgeschichte  der  Erde,  etc.    1868. 

5.    ON  ANGELS. 
BARRY,  ALFRED.    Art.  on  Angels  in  Smith's  Diet,  of  the  Bible. 
DAVIDSON,  A.  B.    Art.  on  Angel  in  Hasting's  Diet,  of  the  Bible. 
DUKE,  H.  H.    The  Holy  Angels,  etc.    1875. 
DUNN,  L.  R.    The  Angels  of  God.    1881.    Price  $1.25. 
JEWETT,  E.  H.    Diabolology,  etc.    1889.    Price  $1.50. 
KURTZ,  J.  H.    Die  Ehen  der  Soehne  Gottes,  etc.    1857. 
ODE,  J.    Commentarius  de  Angelis.    1739.    An  exhaustive  work  of 

more  than  1100  quarto  pages. 
TiMPSON,  T.    The  Angels  of  God,  etc.    1847. 
WHATELY,  R0    Scripture  Revelations  concerning  Good  and  Evil  Angels. 

1856. 

6.    ON  THE  BIBLICAL  DOCTRINE  OF  MAN. 
BECK,  J.  T.    Outlines  of  Biblical  Psychology.    Third  edition.     1877. 
DELITZSCH,  F.    A  System  of  Biblical  Psychology.     Second  edition. 

1869. 
DICKSON,  W.  P.    St.  Paul's  Use  of  the  Terms  Flesh  and  Spirit.    1883. 
GOESCHEL,  C.  F.    Der  IVIensch  nach  Leib,  Seele  und  Geist,  etc.    1856. 
HAUSSMANN,  J.  G.  F.    Die  bibiische  Lehre  vom  Menschen.    1848. 
HEARD,  J.  B.    The  Tripartite  Nature  of  Man.    Fifth  edition.    1885. 

Price  $3.00. 
HOPKINS,  MARK.    The  Scriptural  Idea  of  Man.    1883.    Price  $1.00. 
LAIDLAW,  JOHN.    The  Bible  Doctrine  of  Man.    1883. 
RUDLOFF,  C.  G.  VON.    Die  Lehre  vom  Menschen,  etc.    Second  edition. 

1863. 
WENDT,  H.  H.    Die  Begriffe  Fleisch  und  Geist  im  bibiischen  Sprach- 

gebraueh.    1878. 


48  HISTORICAL   THEOLOGY. 

20ECKLER,  OTTO.    Die  Lehre  vom  Urstand  ties  Menschen.    1879. 
7.    JUDAISM. 

BARCLAY,  JOSEPH.    The  Talmud.     1878.     Price  $3.50. 

BENNETT,  W.  H.    The  Mishna  as  illustrating  the  Gospels.    1884. 

DALMAN,  G.    Jesus  Christ  in  the  Talmud,  etc.    1894.    Price  $1.50. 

DE  SOLA,  D.  A.,  and  RAPHALL,  M.  J.  Eighteen  Treatises  from  the 
Mishna,  translated.     Second  edition.     London,  1845. 

DRUMMOND,  JAMES.    The  Jewish  Messiah,  etc.    London,  1877 

ETHERIDGE,  J.  W.  Jerusalem  and  Tiberias,  etc.  London,  1856. 
Price  $2.00. 

HERSHON,  PAUL  I.    Treasures  of  the  Talmud.    1882.    Price  $4.50. 

PICK,  B.    The  Talmud,  etc.    New  York,  1887. 

SCHUERER,  EMIL.  History  of  the  Jewish  People  in  the  Time  of  Christ. 
5  vols.     1885—90. 

WEBER,  F.  Juedische  Theologie  auf  Grund  des  Talmud,  etc.  Second 
edition.     1897. 

ZUNZ,  L.  Die  gottesdienstlichen  Vortraege  der  Juden.  Second  edi- 
tion.    1892. 

4.  On  Biblical  Theology  of  the  New  Testament. 
ADENEY,  W.  F.    Biblical  Theology  of  the  New  Testament.    1894. 
BEYSCHLAG,  W.    New  Testament  Theology,  etc.    2  vols.     1895. 
BERNARD,  T.  D.    The  Progress  of  Doctrine  in  the  New  Testament. 

Fourth  edition.     1878. 

ESTES,  D.  V.  An  Outline  of  New  Testament  Theology.  1900.  Price 
$1.25. 

GOULD,  E.  P.  Biblical  Theology  of  the  New  Testament.  1900.  (Rad- 
ical.)    Price  75  cents. 

LECHLER,  G.V.    Apostolic  and  Post-Apostolic  Times.    2  vols.    1886. 

NEANDER,  A.  History  of  the  Planting  and  Training  of  the  Christian 
Church.    Ed.  by  Robinson.     New  York,  1865. 

OOSTERZEE,  J.  J.  VAN.    Theology  of  the  New  Testament,    1871. 

REUSS,  E.  History  of  Christian  Theology  in  Apostolic  Age.  2  vols. 
1872. 

SCHMID,  C.  F.     Biblical  Theology  of  the  New  Testament.    1870. 

STEVENS,  G.  B.    Theology  of  the  New  Testament.    1899. 

WEIDNER,  R.  F.  B'blica!  Theology  of  the  New  Testament.  Based  on 
Weiss.     Second  edition.     1900. 

WEISS,  B.    Biblical  Theology  of  the  New  Testament.    2  vols.    1883. 

5.  On  Types  of  Doctrine  in  the  New  Testament. 

BRUCE,  A.  B.  The  Kingdom  of  God,  or  Christ's  Teaching  According  to 
the  Synoptic  Gospels.    Sixth  edition.     1895. 


SELECT  LITERARURE  ON  BIBLICAL  THEOLOGY.  49 

GEBHARDT,  H.    The  Doctrine  of  the  Apocalypse.    1878. 
HAUPT,  ERICH.    The  Third  Epistle  of  John.    1879. 
HORTON,  R.  F.    The  Teaching  of  Jesus.    1896. 
IRONS,  W.  J.    Christianity  as  Taught  by  Paul.    1876. 
MATHEWS,  SHAILER.    The  Social  Teachings  of  Jesus.    1896. 
MILLIGAN,  G.    The  Theology  of  the  Epistle  to  the  Hebrews,  etc.    1899. 
PFLEIDERER,  0.    Paulinism,  etc.    2  vols.     1877.     (Radical.) 
SABATIER,  A.    The  Apostle  Paul,  etc.    Translated  from  the  French. 

1891. 
STALKER,  JAMES.    Christology  of  Jesus.    1900. 
STEVENS,  G.  B.    The  Pauline  Theology,  etc.    Second  edition.     1897. 
STEVENS,  G.  B.    The  Johannine  Theology,  etc.    1895. 
THOMPSON,  J.  P.    The  Theology  of  Christ.    1873. 
TITIUS,  ARTHUR.    Die  neutestamentiiche  Lehre  von  der  Seligkeit,  etc. 

4  vols.     1895—1900. 
WEISS,  B.    Der  Petrinische  Lehrbegriff.    1855. 
WEISS,  B.    Der  Johan.  Lehrbegriff.    1862. 
WENDT,  H.  H.    The  Teaching  of  Jesus.    2  vols.    1892. 

6 .  On  the  Biblical  Doctrine  of  God. 

CANDLISH,  J.  S.    The  Christian  Doctrine  of  God.    1890. 
DALMAN,  G.  H.    Die  richt.  Gerechtigkeit  im  Alten  Testament.    1897. 
DAVIDSON.  A.  B.    Art.  on  God  in  Hasting's  Diet,  of  the  Bible. 
KOELLING,  W.    Pneumatologie  oder  die  Lehre  von  der  Person  des  hei- 

ligen  Geistes.    1894. 
MEIER,  G.A.    Die  Lehre  von  der  Trinitaet,  etc.    2  vols.    1844. 
NESTLE,  E.    Die  israelitischen  Eigennamen,  etc.    1876. 
ROCHOLL,  R.    Der  christliche  Gottesbegriff.    1900. 
SANDAY,  W.    Art.  on  God  in  Hasting's  Diet,  of  the  Bible. 
WEBER,  F.    Vom  Zorne  Gottes,  etc.    Mit  Prolegomena  von  F.  De- 

litzsch.     1862. 
WEIDNER.  R.  F.    Theologia,  or  the  Doctrine  of  God.    1903. 
WITTICHEN,  C.    Die  Idee  Gottes  als  des  Vaters,  etc.    1865. 

7.  On  the  Biblical  Doctrine  of  Sin. 

BERNARD,  E.  R.    Art.  on  Sin  in  Hasting's  Diet,  of  the  Bible. 
CANDLISH,  J.  S.    The  Biblical  Doctrine  of  Sin.    1890. 
CLEMEN,  C.    Die  christliche  Lehre  von  der  Suende.    1895. 
ERNESTI,  H.  F.    Ursprung  der  Suende  nach  paul.  Lehrgehalte.    2  vols. 
1862. 

Die  neutestamentiiche  Lehre  von  der  Suende.    1836. 


50  HISTORICAL  THEOLOGY. 

MUELLER,  JULIUS.    The   Christian    Doctrine  of  Sin.    2  vols.     1868. 

Sixth  German  edition.     2  vols.     1877. 
STRAFFEN,  6.  M.    Sin  as  Set  Forth  in  Scripture.    1875. 
TULLOCH,  JOHN.    The  Christian  Doctrine  of  Sin.    1876. 

8.     On  the  Person  and  Work  of  Christ. 

BECHTEL,  F.    Die  wicht.  Aussagen  des  Neuen  Testaments  ueber  die 

Person  Chrisii.    1899. 
BEYSCHLAG,  W.    Chrisiologie  des  Neuen  Testaments.    1866. 
CRAWFORD,  T.  J.    The  Doctrine  of  the  Holy  Scripture  respecting  the 

Atonement.    Third  edition.     1880. 
DU  BOSE,  W.  P.    The  Soteriology  of  the  New  Testament.    1892. 
GESS,  W.  F.    Christi  Person  und  Werk,  etc.     3  vols.     1870—78. 
REUBELT,  J.  A.    The  Scripture  Doctrine  of  the  Person  of  Christ.    1870 

Price  $2.00. 
SEEBERG,  A.    Der  Tod  Christi  in  seiner  Bedeutung  fuer  die  Erloesung 

etc.     1895. 
SMEATGN,  G.    The  Doctrine  of  the  Atonement,   as  Taught  by  Christ 

etc.     1868. 
SrVI EATON,  G.    The  Doctrine  of  the  Atonement,  as  Taught  by  the  Apos 

ties,  etc.    1870. 
VAN  OOSTERZEE,  J.  J.    The  Person  and  Work  of  the  Redeemer.    1886 
WHITELAW,  THOS.    How  is  the  Divinity  of  Jesus  Depicted  in  the  Gos 

pels  and  the  Epistles?    1883. 

9.     On  the  Biblical  Doctrine  of  the  Church. 

BAftSNERMAN,  DOUGLAS.    The  Scripture  Doctrine  of  the  Church,  etc. 

1887. 
BINNIE,  WILLIAM.    The  Church.     1882. 
CANDLISH,  J.  S.    The  Kingdom  of  God,  etc.     1884. 
JACOB,  G.A.    The  Ecclesiastical  Polity  of  the  New  Testament.    Third 

edition.     1884. 
KOESTLIN,  J.    Das  Wesen  der  Kirche  nach  Lehre  und  Geschichte  des 

Neuen  Testaments.    1872. 
WEIDNER,  R.  F.    Ecclesiologia,  or  The  Doctrine  of  the  Church.    1903. 
WITHEROW,  THOS.    The  Form  of  the  Christian  Temple,  etc.    1889. 

10.     On  the  Biblical  Doctrine  of  the  Last  Things. 

ALGER,  W.  R.  Critical  History  of  the  Doctrine  of  a  Future  Life.  Tenth 
edition.  1878.  A  complete  Bibliography  by  Ezra  Abbot  is 
added. 

BLACKSTONE,  W.  E.    Jesus  in  Coming.    1896. 


DEFINITION  AND  PROBLEM  OF  CHURCH  HISTORY.  51 

BOETTCHER,  F.  De  Inferis  rebusque  post  mortem  futuris.  1846.  The 
older  literature  up  to  the  year  1844  is  given  in  this  learned 
work. 

CLEMEN,  CARL.    Niedergefahren  zu  den  Toten.    1900. 

CREMER,  H.  Beyond  the  Grave.  1886.  (In  favor  of  future  Pro- 
bation.) 

DAHLE,  LARS  NIELSEN.    Life  after  Death.    1896. 

G0ESCHEL,  C.  F.  Der  Mensch  nach  Leib,  Seele  und  Geist,  diesseits 
und  jenseits.    1856. 

GOULBURN,  E.  M.  The  Doctrine  of  the  Resurrection  of  the  Body,  as 
Taught  in  Holy  Scripture.    1850. 

HOVEY,  ALBAH.     Biblical  Eschatology.    1888. 

LUTHARDT,  C.  E.  Die  Lehre  von  den  letzten  Dingen.  Third  edition. 
1885. 

MORRIS,  E.  D.    Is  there  Salvation  after  Death?    1887. 

PEROWNE,  J.J.S.    Immortality.    1869. 

PHILSPPI,  F.    Die  biblische  und  kirchliche  Lehre  vom  Antichrist.    1877. 

PREMILLENNIAL  ESSAYS,  etc.     Edited  by  Nath.  West.     1879. 

RINCK,  H.W.    Vom  Zustand  nach  dem  Tode.    Second  edition.     1866. 

SALMOND,  S.  D.  F.  The  Christian  Doctrine  of  Immortality.  Fourth 
edition.     1901. 

WEIDNER,  R.F.    Annotations  on  Revelation,  etc.    1898. 

WEST,  NATHANIEL    Studies  in  Eschatology,  etc.    1880. 


III.   CHURCH  HISTORY. 

§  106.    Definition  and  Problem  of  Church  History. 

The  centre  of  Historical  Theology  is  formed  by  Church 
History, — the  history  of  that  communion  which  appeared 
upon  earth  as  a  result  of  our  Saviour's  work,  and  within 
whose  visible  bounds  the  kingdom  of  God  on  earth  un- 
folds itself  and  blesses  men,  and  will  continue  its  saving 
wTork  till  time  shall  be  no  more. 

Like  every  appearance  of  the  forces  of  life,  the  Church 
has  its  external  or  bodily,  and  its  internal  and  spiritual 
aspect.  These  are  not  separated  from  each  other,  though 
to  a  certain  extent  they  may  be  set  apart  and  treated 
with  a  predominating  attention  to  the  one  or  the  other. 


52  HISTORICAL  THEOLOGY. 

Thus  arise  the  diverse  spheres  of  the  life  of  the  Church, 
maintaining  a  constant  reciprocal  operation  upon  each 
other.  These  condition  the  material  and  both  the  more 
external  logical  arrangement  of  it,  and  the  free,  more 
artistic  order  of  connection. 

Church  History  begins,  strictly  speaking,  as  early  as 
the  Apostolic  period,  with  the  day  of  Pentecost.  The 
Apostolic  period  may  be  regarded  as  the  substructure  upon 
which  the  edifice  of  the  visible  Church  is  reared. 

The  problem  of  Church  History  is  to  give  a  true  and 
connected  account  of  the  development  through  which  the 
Christian  Church,  as  a  whole,  as  well  as  in  all  its  various 
forms  of  work  and  thought,  has  passed,  from  the  time  of 
its  foundation  to  our  own  day.  Church  History  must 
aim  ''to  reproduce  from  all  extant  sources  of  information 
the  story  of  the  manifold  life  of  the  Church,  its  struggles 
and  its  victories,  its  thinkers  and  its  antagonists,  its 
growth  within  and  its  conquests  without"  (Cave). 

§  107.    Uses  of  Church  History. 

The  utility  and  value  of  the  study  of  Church  History 
can  be  seen  from  the  following  facts. 

1.  If  the  study  of  General  History  be  considered  a 
necessary  part  of  human  knowledge,  much  more  should 
a  knowledge  of  the  religious  and  moral  development  of 
our  race  be  regarded  as  an  essential  part  of  general  culture. 

2.  The  study  of  Church  History  is  practically  of 
great  help  to  every  Christian.  A  good  religious  education 
is  not  complete  without  it.  Christian  biography  is  an 
invaluable  branch  of  religious  education. 

3.  It  is  absolutely  indispensable  to  a  sound  theolog- 
ical education. 

Schaff  (§  165):  "Next  to  the  Holy  Scriptures  which  are 
themselves  a  history  and  depository  of  divine  revelation,  there 
is  no  stronger  proof  of  the  continual  presence  of  Christ  with  his 


USES  OF  CHURCH  HISTORY.  53 

people,  no  more  thorough  vindication  of  Christianity,  no  richer 
source  of  useful  learning,  no  stronger  incentive  to  virtue  and 
piety,  than  the  history  of  Christ's  Kingdom." 

Cave  (§  69):  There  are  special  reasons  why  Church  History 
should  be  studied  with  care  by  the  theological  student : 

1)  Church  History  accentuates  the  exalted  position  Biblical 
Theology  occupies  in  the  development  of  mankind  as  compared 
with  natural  or  ethnic  theology.  .  .  . 

2)  The  theologian  can  ill  spare  the  sense  of  the  unity  of  the 
faith  which  Church  History  gives.  .  .  . 

3)  The  theologian  is  better  equipped  for  his  special  work 
of  teaching.  .  .  . 

4)  It  is  of  extreme  importance  for  the  leaders  of  Christian 
thought  to  recognize  with  distinctness  the  peculiar  theological 
problems  of  the  present  and  the  immediate  future.  We  are  in 
heritors  of  the  past ;  we  are  progenitors  of  the  future.  .  .  .  There 
are  peculiar  dangers  which  beset  our  age,  bequeathed  by  the 
ages  before  us  ;  there  are  peculiar  duties  which  devolve  upon  us, 
also  the  consequence  of  our  place  in  time ;  there  are  special 
enigmas  which  we  alone  in  the  history  of  the  world  have  been 
fitted  to  solve.  .  .  . 

5)  An  acquaintance  with  Church  History  is  an  indispensable 
preliminary  to  any  satisfactory  investigation  of  systematic  Chris- 
tan  doctrine.  .  .  . 

In  the  excellent  lectures  on  "An  Introduction  on  the  Study 
of  Ecclesiastical  History"  with  which  Dean  Stanley  opens  his 
well-known  Lectures  on  the  History  of  the  Eastern  Church,  the  last 
or  third  lecture  is  devoted  to  the  consideration  of  some  of  the 
chief  advantages  of  the  study  of  Church  History,  a  brief  synopsis 
of  which  we  will  here  give. 

1.  Ecclesiastical  History  is  the  backbone  of  Theology.  It 
keeps  the  mind  of  the  theological  student  in  an  upright  state. 
The  history  of  the  Christian  Church  is  in  many  respects  the  best 
practical  exposition  of  the  Christian  Religion. 

2.  If  such  be  the  effect  of  the  study  of  even  isolated  facts 
of  Christian  history,  much  more  advantageous  will  be  the  result 
from  the  study  of  the  general  phenomena  which  mark  its  course. 

3.  There  is  always  a  bright  side  to  be  found  in  Ecclesiastical 
Biography.  Study  the  lives,  study  the  thoughts,  and  hymns,  and 
prayers,  study  the  death-beds  of  good  men.  They  are  the  salt 
not  only  of  the  world,  but  of  the  Church.  .  .  In  them  we  can  trace 


54  HISTORICAL  THEOLOGY. 

the  history,  if  not  of  "the  Catholic  Church,"  at  least  of  "the 
Communion  of  Saints. "  Christian  Biographies  are  the  common, 
perhaps  the  only  common,  literature  alike  of  rich  and  poor. 
Hearts,  to  whom  even  the  Bible  speaks  in  vain,  have  by  such 
works  been  roused  to  a  sense  of  duty  and  holiness. 

4.  The  old  saying  of  Vincentius,  "Quod  semper,  quod 
ubique,  quod  ab  omnibus," — "Believe  what  has  been  believed 
always,  everywhere,  and  by  everybody"  contains  an  element  of 
truth,  which  the  facts  of  history  entirely  confirm.  There  is  a 
common  sense  in  the  Church,  as  there  is  a  common  sense  in  the 
world,  which  can  not  be  neglected  with  impunity.  .  .  .  Whatever 
other  charge  may  be  brought  against  the  history  of  Christendom, 
it  can  not  fairly  be  called  the  history  of  Fanaticism,  or  even  of 
Enthusiasm.  Gray  hairs  and  high  station  and  long  experience, 
whether  of  individuals  or  of  communities,  have  their  own  pe- 
culiar claims  to  respect.  Let  us  receive  the  fact  both  as  an 
encouragement  and  as  a  caution. 

5.  It  leads  to  a  better  understanding  of  the  differences  be- 
tween individual  leaders,  special  sects,  and  the  various  historical 
Churches,  while  at  the  same  time  it  emphasizes  the  sense  of  unity 
amidst  the  apparent  disunion,  and  calls  attention  to  success  even 
in  the  midst  of  seaming  failure. 

6.  It  teaches  us  that  in  the  diversity  of  Church  life  will  be 
found  a  more  powerful  argument  for  the  divine  origin  of  Chris- 
tianity itself,  than  in  the  most  perfect  unity. 

7.  The  very  imperfections  and  failings  of  the  church  tend 
to  give  us  both  a  more  sober  and  a  more  hopeful  view  of  its 
ultimate  prospects.  The  alarms,  the  dangers,  the  persecutions, 
the  corruptions  through  which  it  has  safely  passed,  are  so  many 
guarantees  that  it  is  itself  indestructible. 

8.  One  of  the  chief  advantages  of  the  study  of  Ecclesiastical 
History  is  the  comparison  which  it  suggests  between  what  the 
Church  is,  and  what  in  the  Scripture  it  was  intended  to  be  ; 
between  what  it  has  been,  and  what  from  Scripture  we  trust  it 
may  be.  What  is  the  history  of  the  Church  but  a  long  commen- 
tary on  the  sacred  records  of  its  first  beginnings? 

9.  Of  all  the  advantages  which  Ecclesiastical  History  can 
yield,  the  stimulus  to  a  study  of  the  Scriptures  is  the  most  im- 
portant. .  .  .  Look  through  any  famous  passage  of  the  Old,  or 
yet  more  of  the  New  Testament.     There  is  hardly  one  that  has 


PROPER  TREATMENT  OF  CHURCH  HISTORY.  55 

not  borne  fruit  in  the  conversion  of  some  great  saint,  or  in  the 
turn  it  has  given  to  some  great  event. 

§  108.    Requisites  for  the  Proper  Treatment  of  Church 
History. 

The  requisites  for  a  thorough  and  useful  treatment  of 
Church  History  are : 

1)  The  impartial  investigation  of  facts  under  guid- 
ance of  the  requisite  sources  and  documents.  That  is  the 
aim  of  historical  criticism.  It  is  understood,  as  a  matter 
of  course,  that  this  will  be  demanded  of  the  Church  histo- 
rian, who  is  such  in  the  proper  sense  of  the  word,  not  of 
the  mere  student.  Nevertheless  every  one  in  the  study  of 
Church  History  should,  as  largely  as  he  can,  acquaint 
himself  with  the  sources,  if  not  by  independent  study  of 
them,  yet  through  those  compends  which  furnish  the  most 
documentary  illustrations  of  the  main  points  in  history. 

2)  Unprejudiced  judgment  in  regard  to  the  histo- 
rical method,  in  accordance  with  the  lower  or  secondary 
and  the  higher  or  supreme  causality.  This  is  called  by 
the  Germans,  historical  pragmatism.  "A  shallow  mind," 
says  Herder,  "finds  and  connects  nothing  in  history  but 
facts;  a  perverted  mind  seeks  for  miracles  in  it."  The 
truth  lies  in  the  golden  mean.  It  must  never  be  forgotten 
that  history  moves  in  the  sphere  of  freedom,  though 
guided  by  a  Providence  which  binds  and  controls  all  the 
threads  of  progress.  The  Church  historian  must  renounce 
party  interest,  as  well  as  the  prejudices  arising  from  the 
peculiarities  of  his  own  time. 

3)  A  living  interest  in  Christianity,  and  a  tone  of 
thought  in  accordance  with  the  Christian  standard,  which 
knows  how  to  value  the  manifestations  of  Christianity, 
even  in  their  defects  and  degeneracy.  This  involves  a 
spirit  of  religious  consecration  and  enthusiasm. 


56  HISTORICAL  THEOLOGY. 

Schaff  (§  161 — 164):  There  are  historical  miners  who  bring 
raw  material  to  light;  historical  manufacturers  who  work  up  the 
material  into  readable  shape ;  and  historical  retailers  who  epito- 
mize and  popularize  scholarly  labors  for  general  use. 

The  first  and  last  duty  of  the  historian  —  whether  he  be  a 
producer  or  reproducer,  a  generalist  or  specialist  —  is  truthful- 
ness. To  be  thus  faithful  and  just,  he  needs  a  threefold  qualifi- 
cation:  scientific,  artistic,  and  moral;  in  other  words,  knowledge 
of  the  sources,  power  of  composition,  and  a  Christian  spirit. 

1)  The  historian  must  first  make  himself  master  of  the 
sources.  To  do  this  he  must  select  the  sources  for  the  particu- 
lar period  or  topic  which  he  wishes  to  investigate.  Then  he  has 
to  examine  the  genuineness  and  integrity  of  the  sources,  accord- 
ng  to  the  laws  of  textual  and  literary  criticism,  and  to  measure 
the  capacity  and  credibility  of  witnesses.  So  immense  is  the 
field  that  even  the  greatest  scholars  have  to  depend  upon  the 
abors  of  others,  and  avail  themselves  —  with  grateful  acknowl- 
edgement—  of  collections,  digests,  indexes  and  monographs  of 
specialists.  The  general  historian  and  the  specialist  are  indispen- 
sable to  each  other. 

2)  The  historian  is  an  artist  as  well  as  a  scholar.  Church 
historians  ought  not  to  neglect  the  graces  of  style,  method,  and 
arrangement.  Another  requisite,  in  these  days  of  multiplied 
studies,  is  to  combine  brevity  and  condensation  with  complete- 
ness. .  .  .  Life  is  too  short  and  time  to  precious  to  read  (except 
for  reference)  the  thirteen  folios  (covering  so  many  centuries)  of 
the  Magdeburg  Centuries,  the  thirty-eight  folios  of  the  Annals  of 
Baronius,  the  sixteen  quartos  of  Tillemont,  the  forty  volumes 
of  Fleury,  the  forty-five  volumes  of  Schroeckh,  and  the  twenty- 
nine  volumes  of  Rohrbacher. 

3)  No  one  can  rightly  comprehend  and  exhibit  the  history 
of  Christianity  without  the  spirit  that  animates  and  controls  it. 

Cave  {I  68):  The  value  of  a  book  on  the  history  of  the 
Christian  Church  depends  upon  four  things,  —  its  representation 
of  the  original  sources,  its  criticism  of  those  original  sources,  its 
assimilation  of  those  sources  as  critically  weighed,  and  its  liter- 
ary ability. 

§  109.    Sources  of  Church  History. 

The  sources  of  Church  History  are  partly  written, 
partly  unwritten.     The  written  sources  are  partly  original, 


SOURCES  OF  CHURCH  HISTORY.  57 

in  the  shape  of  inscriptions  and  early  documents,  and  partly 
derivative,  in  the  shape  of  traditions  and  researches  in 
regard  to  primitive  documents  that  have  been  lost. 

The  original  written  sources  may  be  divided  into  three 
classes : 

1)  All  inscriptions  coming  down  from  the  earliest 
time,  whether  in  buildings,  on  monuments,  or  in  the 
buried  cemeteries  of  the  past. 

2)  All  official  records  of  ecclesiastical  and  civil 
authorities,  whether  the  acts  and  decisions  of  Councils,  or 
the  decrees  and  edicts  of  the  Popes,  creeds,  canons,  civil 
enactments  and  decrees  regarding  ecclesiastical  matters, 
the  rules  of  Spiritual  orders,  monastic  rules,  liturgies, 
pastoral  letters  of  bishops,  proceedings  of  synods,  etc. 

3)  Private  writings  of  eye-witnesses  or  prominent 
actors  in  history,  whether  friends  or  foes,  the  sermons 
and  doctrinal  treatises  of  the  great  leaders  of  the  Church 
in  any  particular  period, — the  account  of  contemporary 
historians,  biographies,  autobiographies,  etc. 

To  the  unwritten  sources  belong  church  buildings, 
monasteries,  pictures,  ruins,  sacred  relics,  works  of  sculpt- 
ure, catacombs,  and  even  the  countries  themselves  in 
which  the  events  have  taken  place. 

Schaff  (§  160.  The  Unwritten  Sources):  "The  basilicas  and 
baptisteries  embody  the  spirit  of  the  Nicene  Age.  The  Byzantine 
churches  are  characteristic  of  Byzantine  Christianity.  The  Gothic 
Cathedrals  symbolize  the  genius  of  mediaeval  Catholicism,  etc.  . 
The  Greek  Church  can  be  studied  best  in  Turkey,  Greece,  and 
Russia;  the  Roman  Church,  in  Italy,  Spain,  France,  Austria, 
Ireland,  and  South  America  ;  the  Lutheran  Church,  in  Germany 
and  Scandinavia ;  the  Reformed  Churches,  in  Switzerland,  Hol- 
land, Great  Britain,  etc." 

§  110.    Method  of  Church  History. 

In  the  rich  compass  of  Church  History  it  is  impos- 
sible  even  were  it  desirable,  which  it  is  not,  to  devote 


58  HISTORICAL  THEOLOGY. 

equal  attention  to  every  topic.  We  must  therefore  sepa- 
rate and  distinguish,  first,  on  the  principle  of  general 
interest  and  utility,  and  secondly,  with  reference  to  the 
particular  aim  which  in  each  case  lies  before  us,  in  the 
study  of  Church  History.1 

In  order,  however,  to  apprehend  aright  the  particular, 
we  must  have  a  clear  view  of  the  general.  Our  knowledge 
of  the  leading  parts  must  be  accurate  and  systematic  and 
embrace  a  distinct  cognizance  of  time  and  place.  The 
great  points  of  chronology  and  synchronism  must  be  fixed 
in  mind.  Here  the  use  of  chronological  tables  is  invalu- 
able, and  the  best  are  those  prepared  with  the  proper  care 
by  ourselves.  Using  them  is  helpful,  and  making  them 
is  the  best  way  to  begin  to  use  them.  These  tables  will 
as  such  give  prominence  to  certain  facts,  especially  to 
those  which  bear  upon  the  previous  development  of  the 
Church,  and  by  a  necessary  antithesis,  to  those  also  which 
illustrate  its  corruption.  We  can  not  understand  the  Refor- 
mation without  understanding  the  Middle  Ages,  nor  the 
Middle  Ages  without  being  thoroughly  grounded  in  the 
history  of  the  Primitive  Church. 

No  part  of  Church  History  is  to  be  neglected  in  giv- 
ing prominence  to  other  parts.  We  must  measurably 
understand  all  in  order  perfectly  to  understand  any. 

The  history  of  our  own  Church  is  more  especially 
important  to  us ;  its  history  in  its  own  original  lands,  the 
lands  of  our  fathers,  and  in  the  land  in  which  we  live. 


i  Matthias  Flacius  in  his  Centuriae  Magdeburgenses  (Basle, 
1560—74)  covers  thirteen  centuries  of  the  Christian  era  in  thirteen 
folio  volumes,  devoting  a  volume  to  each  century.  He  intro- 
duced a  new  method.  The  material  of  each  century  is  considered 
under  sixteen  heads:  1)  General  view  of  the  Church;  2)  Extent; 
3)  Condition;  4)  Doctrines;  5)  Heresies;  6)  Rites;  7)  Polity; 
8)  Schisms;  9)  Councils;  10)  Lives  of  Bishops;  11)  Heretics; 
12)  Martyrs;  13)  Miracles;  14)  Jews;  15)  Other  religions;  16) 
Political  Changes. 


DIVISIONS  OP  CHURCH  HISTORY.  59 

To  carry  out  the  thorough  study  of  special  parts 
requires  the  use  of  monographs,  for  in  this  we  can  not 
trust  entirely  to  the  compends  of  general  Church  History. 
We  must  read  the  works  which  are  devoted  to  one  era,  to 
one  movement,  or  to  one  individual. 

§  111.    Divisions  of  Church  History. 

The  division  of  the  rich  material  of  Church  History 
may  be  influenced  by  various  considerations.  The  real 
internal  harmony  of  the  history  must  not  be  disturbed 
by  a  purely  mathematical  cutting  through,  on  merely 
numerical  principles.  The  division  should  cluster  around 
the  event  which  makes  and  marks  the  epoch,  the  event 
which  has  the  most  important  influence  upon  the  whole 
period,  and  should  not  be  controlled  by  the  mere  external 
symmetry,  or  by  events  of  subordinate  interests.1 

i  Schaff  divides  Church  History  into  nine  periods : 
I.    1—100  A.  D.    From  the  Incarnation  to  the  death  of  John. 
The  Life  of  Christy  and  the  Apostolic  Church. 
II.    100-311  A.  D.    From  the  Death  of  John  to  Constantine. 
Christianity  under  persecution  in  the  Roman  Empire. 
III.    311—590  A.  D.     From  Constantine  to  Pope  Gregory  I. 

Christianity  in  union  with  the  Grmco-Roman  Empire,  and 
amidst  the  storm  of  the  great  migration  of  nations. 

IV'    VII)"1049  A'  D'     Fr°m  Greg0ry  1 10  Hildebrand  (Gregory 

Christianity  planted  among  the  Teutonic,  Celtic,  and  Sla- 
onic  nations. 

V.    1049-1294.     From  Gregory  VII  to  Boniface  VIII. 

?he6oh>JnrCh  *****  ^  Papal  Uerarchy>  and  the  scholastic 
VI.    1294-1517  A.  D.    From  Boniface  VIII  to  Luther. 

The  decay  of  mediaeval  Catholicism,  and  the  preparatory 
movements  for  the  Reformation.  y 

VII.    1517-1048.     From  Luther  to  the  Treaty  of  Westphalia. 

The  Evangelical  Reformation,  and  the  Roman   Catholic 


60  HISTORICAL  THEOLOGY. 

§  112.    Branches  of  Church  History. 

The  constituent  parts  of  Church  History  are  of  such 
importance  that  they  may  be  discussed  as  independent 
sciences,  and  are  often  so  treated.  These  departments 
have  an  organic  relation  to  each  other,  and  form  one 
living  and  connected  whole. 

Among  the  principal  branches  of  Church  History  we 
may  mention : 

1)  The  History  of  the  spread  of  Christianity,  or  the 
History  of  Missions  ; 


VIII.    1648—1790  A.  D.     From  the  Treaty  of  Westphalia  to  the 
French  Revolution. 

The  age  of  polemic  orthodoxy  and  exclusive  confessionalism, 
with  reactionary  and  progressive  movements. 
IX.    1790—1888  A.   D.     From  the  French  Revolution  to  the 
Present  time. 

The  spread  of  infidelity,  and  the  revival  of  Christianity 
in  Europe  and  America,  ivith  missionary  efforts  encircling 
the  globe. 

Kurtz  divides  Church  History  into  five  periods : 
I.    1— 70  A.  D.     The  History  of  the  Beginnings  of  Christianity. 
II.    70—323  A.  D.     The  Ante-Nicene  Period. 

1.  70—150  A.  D.     The  Post-Apostolic  Age. 

2.  150—323  A.  D.    The  Age  of  the  Old  Catholic  Church. 

III.  323—692  A.   D.      The  Church  of  the  Roman-Byzantine 
Empire. 

IV.  692—1517  A.  D.    The  Church  of  the  Middle  Ages. 

1.  692— 1453  A.  D.     The  Church  of  the  Byzantine-Empire. 

2.  692—1517  A.  D.     The  Church  of  the  Teutonic-Roman 
Form. 

a)  692—911  A.  D.     The  Teutonic  Age. 

b)  911—1294  A.  D.    The  Rise  of  the  Papacy,  Monasti- 
cism,  and  Scholasticism. 

c)  1294—1517  A.  D.    The  Collapse  of  Mediaeval  Insti- 
tutions. 

V.    1517—1900  A.  D.     Modern  Church  History. 

1.  The  16th  Century.     The  Age  of  the  Reformation. 

2.  The  17th  Century.    The  Age  of  Orthodoxy. 

3.  The  18th  Century.      The  Age  of  Deism,   Naturalism, 
and  Rationalism. 

4.  The  19th  Century.    The  Age  of  Re-awakened  Christian 
and  Ecclesiastical  Life. 


AUXILIARY  SCIENCES.  61 

2)  The  History  of  the  doctrinal  development  of  the 
Church,  or  the  History  of  Doctrines  ; 

3)  The  History  of  the  subjective  development  of 
doctrine  as  carried  out  by  the  most  distinguished  teachers 
of  the  Church,  or  Patristics  ; 

4)  The  systematic  representation  of  the  doctrine  of 
the  Church  as  determined  by  public  ecclesiastical  confes- 
sions or  by  particular  sects,  or  Symbolics ; 

5)  The  History  of  the  ecclesiastical  constitution, 
worship,  and  customs  of  the  Church  of  the  early  ages,  or 
Ecclesiastical  Archaeology  ; 

6)  The  description  of  the  condition  of  the  Church  in 
respect  to  all  its  interests  as  it  stands  at  some  particular 
moment,  or  Ecclesiastical  Statistics  ; 

7)  The  History  of  Theology  in  general,  or  of  particu- 
lar Theological  Sciences. 

Special  phases  of  these  topics  also  may  be  more  fully 
treated,  as  the  History  of  Persecutions,  of  the  Papacy,  of 
Monasticism,  of  Councils,  of  Church  Law,  of  Christian 
Biography,  of  Christian  Life  and  Activity,  of  Inner  Mis- 
sions, of  Home  Missions,  etc. 

Of  these  various  branches  we  shall  treat  separately 
in  this  connection  the  History  of  Christian  Doctrine, 
Patristics,  Symbolics,  Ecclesiastical  Archaeology,  and 
Statistics,  but  the  History  of  Inner,  and  Home  Missions, 
we  shall  discuss  under  Diaconics,  and  the  History  of  Foreign 
Missions  under  Evangelistics,  both  of  these  latter  sciences 
belonging  to  the  department  of  Practical  Theology. 

§  113.    Auxiliary  Sciences. 

The  auxiliary  sciences  of  Church  History  are  either 
of  an  instrumental  nature,  or  of  material  nature. 

Of  an  instrumental  character  we  may  name  Ecclesias- 
tical Philology,   and  Ecclesiastical  Diplomatics.     The  first 


62  HISTORICAL  THEOLOGY. 

embraces  a  knowledge  of  all  the  languages  necessary  to 
the  study  of  the  sources  of  Church  History,  i.  e.  of  Greek 
and  Latin  for  Ancient  Church  History,  Latin  for  Mediaeval 
History,  and  German,  French,  English,  and  other  European 
languages  for  Modern  Church  History.  Ecclesiastical 
Diplomatics  is  the  science  of  deciphering  ancient  docu- 
ments and  monuments  pertaining  to  Church  History,  and 
teaches  us  how  to  judge  of  their  value  and  right  use. 
Special  departments  of  this  science  are  the  sciences  of 
Numismatics  (of  coins),  Heraldry  (of  coats  of  arms,  cere- 
monies, genealogy),  Sphragistics  (of  seals),  and  Palaeog- 
raphy (of  manuscripts). 

Of  a  material  character  are  the  sciences  of  General 
History,  General  History  of  Religion,  History  of  Philosophy, 
History  of  the  Sciences  in  general,  History  of  Christian 
Art,  and  especially  the  sciences  of  Ecclesiastical  Geography 
and  Ecclesiastical  Chronology. 

1.  Of  the  importance  of  a  knowledge  of  the  general  history 
of  the  world  we  need  not  speak.  It  is  so  intimately  interwoven 
with  Church  History  that  the  one  can  not  be  understood  without 
the  other. 

2.  Of  equal  importance  is  a  knowledge  of  the  various 
religions  of  the  world,  not  including  here  the  Jewish  and  Christian 
religions.  The  significance  of  Christianity  in  universal  history 
can  not  be  scientifically  understood  without  acquaintance  with 
the  religions  of  the  ancient  world,  nor  can  the  missionary  history 
of  any  country  be  delineated  without  embracing  the  two  leading 
elements,  a  description  of  what  previously  existed,  and  a  state- 
ment of  what  subsequently  took  its  place.  As  Christianity 
expands,  the  material  for  the  Science  of  Comparative  Religions 
increases. 

Cave  in  his  Introduction  to  Theology  would  call  this  science 
Ethnic  Theology,  and  suggests  (§  23,  pp.  198,  199)  the  following 
divisions  and  method  of  treatment : 
I.    The  Introduction  to  Ethnic  Theology  (embracing  an  intro- 
duction to  every  religion  under  the  subdivisions,  Textual 
Criticism,  Canonics,  Philology,  Hermeneutics,  and  Literary 
Criticism). 


AUXILIARY   SCIENCES.  63 

IT.    The  Data  of  Ethnic  Theology. 

1.  The  religions  of  China  (Pre-Confucian  religion,  Con- 
fucianism, Taoism,  Buddhism). 

2.  The  religion  of  Egypt. 

3.  The  Shemitic  religions  : 

1)  Northern  (Babylonian,  Assyrian,  Canaanitish,  Ara- 
maean, Phoenician). 

2)  Southern  (Islam). 

4.  The  Indo-Germanic  religions  : 

1)  Of  India  (Ancient  Aryan,  Vedism,  Brahmanism, 
Buddhism,  Hinduism,  Jainism). 

2)  Of  Persia  (Zoroastrianism). 

3)  Of  the  ancient  Letto-Slavs. 

4)  Of  the  ancient  Germans. 

5)  Of  the  ancient  Greeks. 

6)  Of  the  ancient  Romans. 

7)  Of  the  Celts. 

6c   The  religions  not  genetically  classified : 

1)  Of  Australia  and  the  Pacific  (Australians,  Tasma- 
nians,  Papuans,  Melanesians,  Micronesians,  Polyne- 
sians). 

2)  Of  the  native  races  of  America  (Esquimaux,  Aleutians, 
North  American  Indians,  South  American  Indians, 
Toltecs,  Aztecs,  Patagonians,  Terra-del-Fuegians). 

3)  The  religions  of  Africa  (Negroes,  Bushmen,  Hotten- 
tots, Kaffirs,  Malagasy). 

4)  The  religions  of  the  native  races  of  Asia  (Japan, 
China,  India,  Mesopotamia,  Persia,  Arabia). 

III.    The  Inductions  of  Ethnic  Theology. 

1.  Doctrinally  (Ethnic  Dogmatics). 

1)  God,  2)  Spirits,  3)  the  World,  4)  Man,  5)  Evil, 
6)  Salvation  from  Evil,  7)  Associations,  8)  the  Last 
Things. 

2.  Ethnic  Ethics. 

Cave  (g  22)  gives  five  reasons  in  favor  of  the  study  of  Ethnic 
Theology  or  the  Science  of  Religions : 

1)  Ethnic  Theology  brings  its  own  reward  to  the  student 
because  of  its  intrinsic  interest ; 

2)  It  enlarges  our  sympathies  and  counteracts  that 
narrowness  which  is  only  too  apt  to  invade  the  relig- 
ious life ; 


64  HISTORICAL  THEOLOGY. 

3)  It  will  be  of  peculiar  value  to  the  Christian  mis- 
sionary ; 

4)  Christianity  itself  will  receive  a  stronger  emphasis 
upon  comparison  with  the  ethnic  systems.  He  quotes 
Max  Mueller:  "I  make  no  secret  that  true  Christi- 
anity, I  mean  the  religion  of  Christ,  seems  to  me  to 
become  more  and  more  exalted  the  more  we  know 
and  the  more  we  appreciate  the  treasures  of  truth 

hidden  in  the  despised  religions  of  the  world " 

Again  :  "Headers  who  have  been  led  to  believe  that 
the  Vedas  of  the  ancient  Brahmans,  the  Avesta  of 
the  Zoroastrians,  the  Tripitaka  of  the  Buddhists,  the 
Kings  of  Confucius,  or  the  Koran  of  Mohammed, 
are  books  full  of  primeval  wisdom  and  religious 
enthusiasm,  or  at  least  of  sound  and  simple  moral 
teaching,   will  be    disappointed  in  consulting  these 

volumes  of  sacred   books I  have  long  felt 

that  it  was  high  time  to  dispel  such  illusions,  and 
to  place  the  study  of  the  ancient  religions  of  the 
world  on  a  more  real  and  sound,  on  a  more  truly 
historical  basis." 

5)  The  defence  of  Christianity  demands  a  close  study 
of  ethnic  theology.  The  enemies  of  Christianity  have 
made  the  comparative  study  of  religion  a  means  of 
degrading  Christianity  by  falsely  exalting  the  other 
religions  of  mankind.  In  the  interests  of  truth,  the 
Christian  believer  can  not  allow  these  fields  to  be 
untilled  or  tilled  only  by  enemies. 

3.  Christianity  came  in  contact  not  only  with  ancient  re- 
ligions but  also  with  ancient  systems  of  philosophy. 
The  form  of  the  various  doctrines  of  theology  during 
nearly  fifteen  centuries  has  been  influenced  by  either 
one  or  the  other  of  the  two  philosophies,  Platonism  and 
Aristotelianism.  It  is  utterly  out  of  the  question  to  take 
an  intelligent  attitude  to  the  theology  of  our  day,  with- 
out some  philosophical  culture.  No  person  will  be  likely 
to  question  the  importance  of  a  knowledge  of  the  history 
of  philosophy  in  the  study  of  Church  History. 

4.  The  history  of  the  sciences  in  general,  especially  of  liter- 
ature and  culture,  dare  not  be  overlooked  by  the  Church 
Historian.     He  will  often  be  greatly  aided  by  the  history 


HINTS  FOR  THE   STUDY  OF  CHURCH   HISTORY.  65 

of  jurisprudence,  of  commerce,  of  war,  and  of  medicine. 

5.  Of  especial  value  to  the  Church  Historian  is  the  history 
of  Christian  art  as  connected  with  the  history  of  the 
progress  in  culture. 

6.  Church  History  (like  history  in  general)  has  two  eyes : 
Geography  and  Chronology. 

7.  Ecclesiastical  Geography  differs  from  political  in  the 
fact  that  countries  are  divided  according  to  their  eccle- 
siastical relations.  The  use  of  maps  in  the  study  of 
Church  History  is  indispensable. 

8.  In  our  studies  we  must  connect  geographical  charts  with 
historical  tables.  The  chronological  tables  which  the 
student  prepares  for  his  own  use  are  the  best. 

§  114.    Hints  for  the  Study  of  Church  History. 

Dr.  ScharT  in  his  Theological  Propaedeutic  (§  187)  gives 
some  hints  for  the  Study  of  Church  History,  which  we 
partly  here  reproduce  and  condense. 

1)  Special  attention  ought  to  be  paid  to  Church  His- 
tory in  the  Theological  Seminary. 

2)  Study  the  facts  of  Church  History.  What  we  can 
not  understand  now  we  shall  understand  hereafter. 

3)  Impress  on  the  memory  and  imagination  a  general 
chronological  outline  of  leading  epochs,  dates,  events,  and 
personalities  of  history,  with  the  help  of  the  latest  and  best 
manuals,  tables,  and  atlases.  It  is  best  to  make  your 
own  chronological  outline. 

4)  Study  first  and  last  Biblical  History,  especially  the 
Life  of  Christ. 

5)  Lay  especial  stress  upon  three  periods,  the  Apos- 
tolic Age,  the  Ante-Nicene  Period,  and  the  Period  of  the 
Reformation. 

6)  Study  especially  the  history  of  your  own  country, 
and  of  the  Church  in  which  you  expect  to  labor. 

7)  Select  one  particular  period  or  department  for 
exhaustive  study,  and  cultivate  it  as  your  favorite  field. 


66  HISTORICAL   THEOLOGY. 

8)  Aim  always,  first  and  last,  at  an  accurate  knowl- 
edge of  the  facts  and  of  the  truth. 

9)  Study  Church  History  not  only  for  instruction,  but 
also  for  warning  and  encouragement  to  work  for  Christ. 

10)  The  best  text-books  are  Kurtz,  Moeller,  Smith, 
and  Fisher.  For  advanced  study  Gieseler,  Neander,  and 
Schaff  are  recommended. 

11)  Church  History  may  be  profitably  introduced  into 
the  pulpit  and  lecture-room  by  a  series  of  sketches  of  great 
and  good  men. 

§  115.    The  History  of  the  Study  of  Church  History. 

Eusebius  (d.  340),  bishop  of  Caesarea,  in  Palestine, 
wrote  the  history  of  the  Christian  Church  from  its  origin 
to  the  year  324.  This  work  was  continued  by  Socrates, 
who  covers  the  period  from  305  to  439,  by  Sozomen,  whose 
work  runs  paralled  to  that  of  Socrates,  covering  the  period 
from  328  to  423,  by  Theodoret  (d.  457),  whose  history 
reaches  from  325  to  429,  and  by  Evagrius,  whose  history 
begins  with  the  council  of  Ephesus,  431,  and  closes  with 
the  year  594. 

During  the  Middle  Ages  we  have  mainly  chronicles 
and  martyrologies.  Gregory  of  Tours  (d.  595)  wrote  a 
church  history  of  the  Franks  up  to  the  year  591,  and  the 
Venerable  Bede  (d.  735)  one  of  England  up  to  the  year 
731 .  The  work  of  Bishop  Adam  of  Bremen  is  of  great  value 
for  Scandinavian  church  history  from  788  to  1072. 

The  famous  work  of  Matthias  Flacius  (d.  1575)  (Cen- 
turiae  Magdeburgenses,  13  vols.  Basle,  1560 — 74)  is  the 
first  general  church  history  deserving  the  name.  It  is 
written  from  the  Lutheran  standpoint,  for  the  purpose  of 
exposing  the  corruptions  and  errors  of  the  papacy.  This 
called  forth  on  the  side  of  the  Roman  Catholic  Church 
the  Annates  Ecclesiastic!  of  Cardinal  Caesar  Baroniusd. ) 


HISTORY  OF  THE  STUDY  OF  CHURCH  HISTORY.  67 

1607),  in  12  folio  volumes  extending  to  1198  (Rome, 
1588 — 1607),  avast  storehouse  of  information,  bringing 
to  light  many  documents  of  which  we  have  no  other  trace. 
A  Reformed  counterpart  to  the  Lutheran  Magdeburg  Cen- 
turies we  have  in  the  Hlstoria  Ecclesiastica  of  Hottinger  (d. 
1667) ,  in  9  folio  volumes  (Zurich,  1655—67) ,  which  brings 
the  history  down  to  the  sixteenth  century,  to  which  five 
volumes  are  devoted. 

Among  the  Church  Historians  of  the  eighteenth  cent- 
ury, Johann  Lorenz  von  Mosheim  (d.  1755)  takes  the 
highest  rank.  The  best  English  edition  is  that  by  Mur- 
dock,  under  the  title:  Institutes  of  Ecclesiastical  History 
ancient  and  modern  (fifth  edition,  3  vols.,  New  York,  1854). 
Mosheim's  special  history  of  the  ante-Nicene  period  has 
also  been  translated  by  Murdock  under  the  title  :  Commen- 
taries on  the  affairs  of  the  Christians  before  the  time  of 
Constant ine  the  Great  (2  vols.,  New  York,  1853).  Both  of 
these  works  have  a  permanent  value. 

August  Neander  (d.  1850),  the  father  of  modern 
Church  History,  closes  his  history  with  the  Council  of  Basle 
(1430),  death  having  interrupted  his  great  work.  The 
translation  by  Torrey  in  six  volumes  (twelfth  edition,  New 
York,  1882),  is  specially  valuable  on  account  of  its  elab- 
orate index  of  239  pages. 

The  work  of  Johann  K.  L  Gieseler  (best  English 
translation  by  H.  B.  Smith  in  5  vols.,  New  York,  1857— 
1881)  is  especially  valuable  on  account  of  the  citation  of 
original  sources  in  the  form  of  foot-notes.  Dr.  Schaff  in 
comparing  the  works  of  Neander  and  Gieseler,  says: 
"Neander  gives  the  history  ready  made,  and  full  of  life 
and  instruction  ;  Gieseler  furnishes  the  material  and  leaves 
the  reader  to  animate  and  improve  it  for  himself.  With 
the  one,  the  text  is  everything ;  with  the  other,  the  notes. 
But   both   admirably   complete  each  other,  and  exhibit 


68  HISTORICAL  THEOLOGY. 

together  the  ripest  fruit  of  German  scholarship  in  general 
church  history  in  the  first  half  of  the  nineteenth  century." 

The  Church  History  of  Karl  Rudolf  Hagenbach  (d.  1874) 
(7  vols.,  Leipsic,  1869—72)  has  in  part  been  translated 
into  English  under  the  two  titles  History  of  the  Reforma- 
tion (2  vols.,  Edinburgh,  1879),  and  History  of  the  Church 
in  the  18th  and  19th  Centuries  (2  vols.,  New  York,  1869). 
The  whole  work  is  distinguished  for  its  impartiality,  good 
judgment,  and  attractive  style. 

Of  Manuals  of  Church  History  the  works  of  Hase 
(eleventh  edition,  1866),  Kurtz  (twelfth  edition,  Leipsic, 
1893),  and  Moeller  (3  vols.,  second  edition,  1894—1897), 
take  the  very  highest  rank.  The  English  translation  of 
the  seventh  edition  of  Hase  has  been  superseded,  and  the 
translation  of  the  tenth  edition  of  Kurtz  in  three  volumes, 
supersedes  the  older  translation.  Moeller  has  also  been 
translated  in  three  volumes,  and  this  work  and  Kurtz  may 
be  regarded  as  the  best  complete  manuals  on  Church  His- 
tory extant. 

Among  the  Church  Histories  written  from  a  Roman 
Catholic  standpoint  we  must  mention  especially  the  His- 
tory of  the  Councils  of  the  Church  by  Bishop  Hefele,  which 
he  brings  down  to  that  of  Ferrara — Florence  (1438—42). 
Five  volumes  of  this  work  have  already  appeared  in  Eng- 
lish. The  works  of  Alzog  (3  vols.,  Cincinnati,  1874—78) 
and  of  Doel linger  (4  vols.,  London,  1840—42)  have  also 
been  translated  into  English. 

The  best  general  Church  History  written  by  an  Epis- 
copalian is  the  History  of  the  Christian  Church  from  the 
Apostolic  Age  down  to  the  Reformation,  by  James  E. 
Robertson  (d.  1882),  in  8  vols.  London,  1874).  The 
works  of  Dean  Mil  I  man  ( The  History  of  Christianity,  3  vols. 
New  York,  1866 ;  The  History  of  Latin  Christianity,  8  vols. 
New  York,  1869)  take  the  highest  rank.     Of  special  value 


SPECIAL  BRANCHES  OF  CHURCH  HISTORY.  69 

likewise  are  the  works  of  John  Mason  Neale  {History  of  the 
Holy  Eastern  Church,  5  vols.,  1847—1873);  Archdeacon 
Hard  wick  {Middle  Ages,  third  edition,  London,  1872;  Re- 
formation, third  edition,  London,  1873);  and  Dean  Stanley 
{Lectures  on  the  History  of  the  Eastern  Church,  New  York, 
1862).  An  excellent  compend  is  what  is  known  as  The 
Student's  Ecclesiastical  History,  by  Philip  Smith,  in  2  vols. 
(New  York,  1883).  The  first  volume  is  devoted  to  the 
first  ten  centuries  and  is  based  on  Schaff,  the  last  volume 
covers  centuries  eleven  to  sixteen.  The  work  of  Philip 
Schaff,  Professor  of  Church  History  in  Union  Theol. 
Seminary,  New  York  {History  of  the  Christian  Church:  Vol. 
I.  Apostolic  Christianity,  A.  D.  1—100 ;  Vol.  II.  Ante- 
Nicene  Christianity,  A.  D.  100—325;  Vol.  III.  Nicene 
and  Post-Nicene  Christianity,  A.  D.  311—600 ;  Vol.  IV. 
Mediaeval  Christianity,  A.  D.  590—1073  ;  Vol.  VI.  Modern 
Christianity :  The  German  Reformation,  A.  D.  1517 — 1530; 
Vol.  VII.  The  Swiss  Reformation)  is  distinguished  for  its 
scholarship,  full  citation  of  sources,  and  masterly  presen- 
tation of  subject  matter.  As  a  church  historian  Dr. 
Schaff  has  no  superior  in  any  age  or  country.  Though 
the  work  is  written  from  the  Reformed  standpoint  he  aims 
to  be  impartial.  For  a  compend  we  would  recommend 
Kurtz,  who  writes  from  a  Lutheran  standpoint,  and  for  a 
fuller  treatment,  Schaff.  These  two  works  correct  and 
complement  each  other. 

§  116.    Special  Branches  of  Church  History. 

There  are  many  branches  of  Church  History  which 
may  be  treated  separately.  Of  these  the  History  of  Mis- 
sions has  the  most  practical  bearing  upon  the  life  of  the 
Church.  In  addition  to  the  two-fold  division  into  Home 
and  Foreign  Missions,  we  have  a  third  department  of  prac- 
tical  Christian   work   known   as   Inner  Mission,  a  term 


70  HISTORICAL  THEOLOGY. 

derived  from  the  Protestant  Church  of  Germany.  The 
Inner  Mission  is  more  comprehensive  than  Home  Mission 
and  directs  itself  mainly  to  those  classes  in  our  large 
cities  which  have  become  indifferent  to  Christ,  or,  out  of 
ignorance,  have  remained  outside  of  the  Christian  Church. 
It  includes  not  only  efforts  to  spread  the  Word  of  God,  but 
also  seeks  to  improve  the  intellectual  and  physical  welfare 
of  the  poor  and  needy. 

Although  Missions  are  of  a  comparatively  recent  ori- 
gin, we  have  an  immense  literature  of  the  subject,  includ- 
ing thousands  of  volumes.  Of  writers  we  would  espe- 
cially recommend  the  works  of  Gustav  Warneck,  the  editor 
of  the  Allgemeine  Missions-Zeitschrift,  Guetersloh,  since 
1874.  Many  of  his  works  have  been  translated  into  Eng- 
lish, Dutch,  French,  Swedish,  and  Danish.  His  Outline 
of  the  History  of  Protestant  Missions  (translated  from  the 
seventh  German  edition,  1901)  is  an  excellent  work  for  the 
beginner  in  this  department  of  study. 

§  117.    Select  Literature  of  Church  History. 1 

/.    Introductions  to  Church  History. 

D0WLING,  An  Introduction  to  the  Critical  Study  of  Eccl.  Hist.    London, 

1838. 
FOSTER,  The  Seminary  Method,  etc.    New  York,  1888. 
FREEMAN,  The  Methods  of  Historical  Study.    London,  1886. 
HALL  (Editor),  Methods  of  Teaching  History.    Boston,  1886. 

2.    Smaller  Manuals  of  General  Church  History. 

BAUM,  Kirchengeschichte  fuer  das  evang.  Haus.  Second  edition.  1889. 

With  over  600  illustrations. 
BLACKBURN,  History  of  the  Christian  Church.    Cincinnati,  Ohio. 
FISHER,  History  of  the  Christian  Church.    Sixteenth  edition.    New 

York,  1895.  An  excellent  work  containing  a  full  bibliography. 


l  See  also  Introductory  Chapters  of  the  works  on  Church 
History  of  such  writers  as  Gieseler,  Kurtz,  Mosheim,  Schaff,  and 
Stanley. 


SELECT  LITERATURE  OF  CHURCH  HISTORY.  71 

GUERICKE,  Handbook  of  Church  History.  Ninth  German  edition. 
3  vols.  1866.  Translated  in  part  by  Shedd  (to  A.  D.  1073). 
2  vols.     Andover,  1870. 

HASE,  A  History  of  the  Christian  Church.  New  York,  1855.  Con- 
tains a  good  bibliography. 

KURTZ,  Church  History.  3  vols.  New  York,  1890.  Contains  a 
good  bibliography. 

MONCRIEF,  A  Short  History  of  the  Christian  Church.  Chicago,  1902. 
Contains  a  good  bibliography. 

MOELLER,  History  of  the  Christian  Church.    3  vols.     1894—1897. 

NEWMAN,  Manual  of  Church  History.     New  York,  1905. 

SMITH,  History  of  the  Christian  Church.    2  vols.    New  York,  1883. 

S0HM,  Outlines  of  Church  History.  From  the  eighth  German  edition. 
London,  1895. 

ZEN0S,  Compendium  of  Church  History.    Philadelphia,  1900. 

3.    Larger  Manuals  of  General  Church  History. 

ALZ0G,  Manual  of  Universal  Church  History.    4  vols.     London,  1888 

— 1890.     This  is  written  by  a  Catholic. 
DOELLINGER,  A  History  of  the  Church.    4  vols.     London,  1840— 

1842.     Written  by  an  Old  Catholic. 
GIESELER,  A  Text  Book  of  Church  History.    4  vols.     1868-1879. 
M0SHEIM,  institutes  of  Ecclesiastical  History.    3  vols.    London,  1863. 
NEANDER,  General  History  of  the  Church.    6  vols.    Boston,  1881— 

1882. 
ROBERTSON,  History  of  the  Christian  Church.    8  vols.     New  York, 

1874. 
SCHAFF,  History  of  the  Christian  Church.    6  vols.    New  York,  1884 

— 1892.     Especially  valuable  in  bibliography. 
SHELDON,  History  of  the  Christian  Church.    5  vols.     New  York,  1884. 

4.    Special  Works  on  Ancient  Christianity  (100—692  A.  D.). 

BRIGHT,  A  History  of  the  Church  from  313—451.    Oxford,  1860. 

BURNS,  The  First  Three  Christian  Centuries.    London,  1884. 

CHEETHAM,  History  of  the  Christian  Church  During  the  First  Six  Cent- 
uries.   New  York,  1894. 

CRUTTWELL,  A  Literary  History  of  Early  Christianity.  2  vols.  New 
York,  1893. 

DONALDSON,  The  Apostolical  Fathers,  a  critical  account  of  their 
genuine  writings  and  of  their  doctrines.     1874. 

DUFF,  The  Early  Church.     Scribner,  1891. 

EUSEBIUS,  Ecclesiastical  History.    New  York,  1866. 


72  HISTORICAL  THEOLOGY. 

GWATKIN,  Selection  from  Early  Writers.  Illustrative  of  Church 
History  to  the  Time  of  Constantine.     1893. 

GWATKIN,  Studies  of  Arianism,  etc.    1882. 

KRUEGER,  History  of  Early  Christian  Literature.    New  York,  1900. 

LIGHTF09T,  The  Apostolical  Fathers.  Revised  texts  with  introduc- 
tion, etc.     3  vols.     1889. 

MAHAN,  Church  History  of  the  First  Seven  Centuries.  New  York, 
1873. 

MOEHLER,  History  of  the  Christian  Church  (1—600  A.  D.)  New  York, 
1892. 

NEALE,  A  History  of  the  Holy  Eastern  Church.    4  vols. 

PULLAN,  The  History  of  Early  Christianity.    New  York,  1898. 

RAMSAY,  The  Church  in  the  Roman  Empire,  before  A.  D.  170.    New 

York,  1893. 
SOCRATES,  Ecclesiastical  History.    London,  1853. 
STANLEY,  Lectures  on  the  History  of  the  Eastern  Church.    1864. 
WORDSWORTH,  Church  History  to  the  Council  of  Chalcedon.    4  vols. 

London,  1885. 

5.    Special  Works  on  Mediaeval  Christianity  (692—1517). 

BRYCE,  The  Holy  Roman  Empire.    New  York,  1890. 

DURUY,  The  History  of  the  Middle  Ages.    New  York,  1891. 

EMERTON,  Introduction  to  the  Study  of  the  Middle  Ages.    New  York. 

EMERTON,  Mediaeval  Europe. 

HARDWICK,  History  of  the  Church  during  the  Middle  Ages.  London, 
1872. 

MAITLAND,  The  Dark  Ages,  etc.    1853. 

MOELLER,  History  of  the  Church  in  the  Middle  Ages.    New  York,  1893. 

TRENCH,  Lectures  on  Mediaeval  Church  History.    New  York,  1878. 

6.    Special  Works  on  the  Reformation. 

BAIRD,  History  of  the  Rise  of  the  Huguenots  of  France.  2  vols.  New 
York,  1879. 

D'AUBIGNE,  History  of  the  Reformation  in  Germany  and  Switzerland. 

New  York,  1874. 
FISHER,  The  Reformation.    New  York,  1875. 
GARDINER,  The  Thirty  Years'  War.    1618—1648.     New  York,  1874. 
HAEUSSER,  History  of  the  Reformation.    New  York,  1884. 
HAG  EN  BACH,  History  of  the  Reformation  in  Germany  and  Switzerland. 

2  vols.     New  York,  1879. 
HARDWICK,  History  of  the  Reformation.    London,  1873. 
KRAUTH,  The  Conservative  Reformation  and  its  Theology.    1871. 


SELECT  LITERATURE  OF  CHURCH  HISTORY.  73 

LECHLER,  John  Wiclif  and  his  English  Precursers.    London,  1881. 
MARTYN,  The  Great  Reformation.    5  vols.    New  York,  1868. 
McCRIE,  Reformation  in  Italy.    Philadelphia,  1856. 
McCRIE,  The  Reformation  in  Spain.    Edinburgh,  1829. 
MOTLEY,  Rise  of  the  Dutch  Republic.    3  vols.    New  York,  1879. 
PERRY,  History  of  the  Reformation  in  England.    New  York,  1866. 
RANKE,  History  of  the  Reformation  in  Germany.    Philadelphia,  1848. 
SEEBOHM,  The  Era  of  the  Protestant  Revolution.     Second  edition. 

New  York,  1901. 
STANLEY,  The  Church  of  Scotland.    New  York,  1877. 
STEBBING,  History  of  the  Church  from  1530— 1700.   2vols.    London, 

1850. 
TULL0CH,  Leaders  of  the  Reformation.    Luther,  Calvin,  Latimer,   and 

Knox.    Boston,  1860. 
ULLMANN,  Reformers  before  the  Reformation.    2  vols.    Edinburgh, 

1855. 

7.    Modern  Church  History. 

CHURCH,  The  Oxford  Movement.    1891. 

HAGENBACH,  History  of  the  Church  in  the  Eighteenth  and  Nineteenth 
Centuries.    2  vols.     New  York,  1869. 

(See  also  History  of  Denominations.) 

8.    History  of  Denominations. 

BUCKLEY,  Methodists  in  the  U.  S.    New  York,  1894. 
JACOBS,  Lutheran  Church  in  the  U.  S.    New  York,  1894. 
NEWMAN,  Baptist  Churches  in  the  U.  S.    New  York,  1894. 
O'GORMAN,  Roman  Catholic  Church  in  the  U.  S.    New  York,  1894. 
PERRY,  The  Church  of  England.    New  York,  1879. 
STANLEY,  The  Eastern  Church.    New  York,  1875. 
THOMPSON,  Presbyterian  Churches  in  the  U.  S.    New  York,  1895. 
TIFFANY,  Episcopal  Church  in  the  U.  S.    New  York,  1895. 
VEDDER,  A  Short  History  of  the  Baptists.    Philadelphia,  1892. 
WALKER,  Congregational  Churches  in  the  U.  S.    New  York,  1894. 

9.    Special  Topics  of  Church  History. 

1)  ARCHITECTURE. 
CRAM,  Church  Building.    London,  1900. 
PARKER,  Introduction  to  the  Study  of  Gothic  Architecture.    London, 

1877. 

SMITH  and  POYNTER,  Architecture,  Gothic  and  Renaissance.     Lon- 
don, 1904. 


74  HISTORICAL  THEOLOGY. 

SMITH  and  SLATER,  Architecture,  Classic  and  Early  Christian.     Lon- 
don, 1904. 

2)  BIBLE  SOCIETIES. 

American  Bible   Society's  Manual.      Revised  edition.     New  York, 
1887. 

BROWNE,  History  of  British  and  Foreign  Bible  Societies.    2  vols.    Lon- 
don, 1859. 

CANTON,   History  of  British  and  Foreign  Bible  Societies.     2  vols. 
London,  1904. 

3)  CATACOMBS. 

LANCIANI,  Pagan  and  Christian  Rome.    Boston,  1892. 

MAITLAND,  Church  in  the  Catacombs.    London,  1847. 

MARRIOTT,  The  Testimony  of  the  Catacombs.    London,  1870. 

NORTHCOLE  and  BROWNLOW,  Roma  Sotterranea.    2  vols.    London, 
1879. 

WITH  ROW,  The  Catacombs  of  Rome.    New  York,  1834. 

See  New  Schaff-Herzog  Encyclopedia  under  Cemeteries. 

4)  CATHEDRALS. 
BOND,  English  Cathedrals.    London,  1904. 
COLLINS,  Cathedral  Cities  of  Spain.    1909. 
DITCHFIELD,  The  Cathedrals  of  Great  Britain.    1904. 
FARRAR,  Cathedrals  of  England.    New  York,  1893. 
GASQUET,  The  Greater  Abbeys  of  England.    1908. 
LOFTIE,  The  Cathedral  Churches  of  England  and  Wales.    London,  1892. 
MILTOUN,  The  Cathedrals  of  Northern  France.    1904.    With  18  illus- 
trations. 
MOORE,  Development  and  Character  of  Gothic  Architecture.    1890. 
SINGLETON,  Famous  Cathedrals.    1903. 
VAN  RANSELAER,  English  Cathedrals.    New  York,  1892. 
WILSON,  Cathedrals  of  France.    1904.    With  over  200  illustrations. 

5)  CELIBACY  OF  THE  CLERGY. 

LEA,  An  Historical  Sketch  of  the  Sacerdotal  Celibacy  in  the  Christian 
Church.    Boston,  1884. 

6)  CHRISTIAN  CHARITY. 
STEVENSON,  Praying  and  Working.    New  York,  1863. 
UHLHORN,  Christian  Charity  in  the  Ancient  Church.    New  York,  1883. 

7)  CHRISTIAN  LIFE. 

LECKY,  The  History  of  European  Morals,  etc.    2  vols.    New  York, 
1869. 


SELECT  LITERATURE  OF  CHURCH  HISTORY.  75 

NEANDER,  Memorials  of  Christian  Life  in  the  Early  and  Middle  Ages. 

Boston,  1852. 

8)  COUNCILS. 

BRIGHT,  On  the  Canons  of  the  First  Four  General  Councils.     New 

York,  1892. 
FULTON,  Index  Canonum.    New  York,  1872. 
HEFELE,  History  of  the  Councils  of  the  Church.    5  vols.     Edinburgh, 

1890. 
LANDON,  Manual  of  Councils.    2  vols.     London,  1893. 

9)  CREEDS. 
GUMLICH,  Christian  Creeds  and  Confessions.    New  York,  1894. 
JACOBS,  The  Book  of  Concord,  or  the  Symbolical  Books  of  the  Evang. 

Lutheran  Church.    2  vols.    Philadelphia,  1893. 
LUMBY,  The  History  of  the  Creeds.    London,  1887. 
MACLEAR,  An  Introduction  to  the  Creeds.    New  York,  1890. 
MACLEAR  and  WILLIAMS,  An  Introduction  to  the  Articles  of  the  Church 

of  England.    New  York,  1895. 
SCHAFF,  The  Creeds  of  Christendom.    3  vols.    New  York,  1890. 

10)  CRUSADES. 
COX,  The  Crusades.    New  York,  1890. 
LUDLOW,  The  Age  of  the  Crusades.    New  York,  1895. 
MICHAUD,  History  of  the  Crusades.    3  vols.     New  York,  1881. 

11)  EDUCATION. 

CUBBERLEY,  Syllabus  on  the  History  of  Education.  New  York,  1904. 
With  selected  bibliographies. 

LAURIE,  Rise  and  Constitution  of  Universities.    New  York,  1902. 

PAULSEN,  The  German  Universities.    New  York,  1895. 

RASHDALL,  Universities  of  Europe  in  the  Middle  Ages.  2  vols.  Ox- 
ford, 1895. 

SEELEY,  History  of  Education.    New  York,  1904. 

12)  GERMAN  THEOLOGY. 

LICHTENBERGER,  History  of  German  Theology  in  the  Nineteenth  Cent- 
ury.    Edinburgh,  1899. 

MATHESON,  Aids  to  the  Study  of  German  Theology.    Edinburgh,  1877. 

SCHAFF,  Germany,  its  Universities,  Theology,  and  Religion.  Philadel- 
phia, 1857. 

13)  HERESIES. 

BLUNT,  Dictionary  of  Sects,  Heresies,  etc.    Philadelphia,  1886. 

LINDSAY,  Article  in  Ency.  Brit. 


76  HISTORICAL  THEOLOGY. 

14)  HUGUENOTS. 

BAIRD,  History  of  the  Rise  of  the  Huguenots  of  France.    2  vols.    New 

York,  1879. 
BAIRD,  History  of  the  Huguenot  Emigration  to  America.    2  vols.     New 

York,  1884. 
WILLERT,  Henry  of  Navarre  and  the  Huguenots.    1893. 

15)  HYMNOLOGY. 

DUFFIELD,  English  Hymns,  their  Authors  and  History.  New  York, 
1886. 

DUFFIELD,  Latin  Hymns.    New  York,  1889. 

MARCH,  Latin  Hymns.    New  York,  1875. 

JULIAN,  A  Dictionary  of  Hymnology.    New  York,  1892. 

THOMPSON,  The  National  Hymnbook  of  the  American  Churches.  Phil- 
adelphia, 1893. 

TRENCH,  Sacred  Latin  Poetry.    London,  1849. 

16)  INQUISITION. 

LEA,  Chapters  from  the  Religious  History  of  Spain.     Philadelphia, 

1890. 
LEA,  A  History  of  the  Inquisition  of  the  Middle  Ages.    2  vols.    New 

York,  1888. 
RULE,  History  of  the  Inquisition,  etc.  from  the  Twelfth  Century  to  the 

Present  Time.    London,  1874. 

17)  JESUITISM. 

DAURIGNAC,  History  of  the  Society  of  Jesus  from  its  Foundation  to  the 

Present  Time.    2  vols.    Baltimore,  1878. 
GRIESINGER,  The  Jesuits,  a  Complete  History  from  the  Foundation  of 

the  Order  to  the  Present  Time.    London,  1885. 
THOMPSON,  Footprints  of  the  Jesuits.    New  York. 

18)  MARTYRS. 

BUTLER,  Lives  of  the  Fathers,  Martyrs  and  Saints.    4  vols.    Balti- 
more, 1866. 
NEWMAN,  Lives  of  the  English  Saints.    6  vols.     1900. 
RULE,  Martyrs  of  the  Reformation,  etc.    London,  1851. 

19)  MISSIONS. 

BLISS,  The  Encyclopedia  of  Missions.    Revised  edition.     New  York, 

1904. 
BLISS,  History  of  Missions.    New  York,  1897. 
DENNIS,  Christian  Missions  and  Social  Progress.    3  vols.    1905.    With 

full  bibliography. 


SELECT  LITERATURE  OF  CHURCH  HISTORY.  77 

WARNECK,  History  of  Protestant  Missions.    New  York,  1901. 

20)  MONASTIC  ORDERS. 

MONTALAMBERT,  The  Monks  of  the  West  from  St.   Benedict  to  St. 

Bernard.    5  vols.     London,  1861—1867. 
SMITH,  Christian  Monasticism  from  the  Fourth  to  the  Ninth  Century. 

London,  1892. 

21)  MUSIC,  SACRED. 
CHAPIN,  Masters  of  Music,  their  Lives  and  Works.    1898. 
GROVE,   Dictionary  of  Music  and  Musicians.      (A.  D.   1450—1889.) 

London,  1905.    5  vols. 
LAV1NAC,  Music  and  Musicians.    1900. 
PRATT,  Musical  Ministries  in  the  Church.    1900. 

22)  MYSTICS. 
VAUGHAN,  Hours  with  the  Mystics.    2  vols,  in  one.    New  York,  1900. 

23)  MYTHS  AND  LEGENDS. 
BARING— GOULD,  Curious  Myths  of  the  Middle  Ages.    London,  1869. 

24)  PAPACY. 

BRYCE,  The  Holy  Roman  Empire.    New  York,  1877. 

CREIGHTON,  A  History  of  the  Papacy  During  the  Period  of  the  Refor- 
mation.   5  vols.     1894. 

RANKE,  The  Popes  of  Rome  During  the  Sixteenth  and  Seventeenth  Cent- 
uries.   3  vols.     New  York,  1866. 

RIDDLE,  History  of  the  Papacy  to  the  Reformation.    London,  1854. 

25)  PERSECUTIONS. 

ELLIS,  The  Martyr  Church.    Christianity  in  Madagascar.    Boston, 

1870. 
GARDINER,  Thirty  Years'  War.     1618-1648.     New  York,  1874. 
MOTLEY,  The  Rise  of  the  Dutch  Republic.    2  vols.     New  York.     1890. 
UHLHORN,  The  Conflict  of  Christianity  with  Heathenism.    New  York. 

1839. 
WORKMAN,  Persecution  in  the  Early  Church.    Edinburgh,  1906. 

26)  PORT  ROYALISTS. 
BEARD,  Port  Royal.    London,  1873. 
TREGELLES,  The  Jansenists,  Their  Rise,  Persecutions,  etc.    London, 

1856. 

27)  QUIETISM. 

BIGELOW,  Molinos,  the  Quietist.    New  York,  1882. 


78  HISTORICAL  THEOLOGY. 

28)  SAINTS,  LIVES  OF.     See  Martyrs. 
BARING— GOULD,  Lives  of  the  Saints.    12  vols.    New  York,  1877. 

29)  SARACENS. 

FREEMAN,  The  History  and  Conquests  of  the  Saracens.    Third  edition. 

London,  1870. 
GILMAN,  The  Story  of  the  Saracens  from  the  Earliest  Times  to  the  Fall 

of  Bagdad.    New  York,  1887. 

30)  SCHOOLMEN. 

HAMPDEN,   The  Scholastic  Philosophy  considered  in  its  Relation  to 

Christian  Theology.     London,  1832. 
TOWNSEND,  Great  Schoolmen  of  the  Middle  Ages.    London,  1883. 

31)  SUNDAY  SCHOOL,  HISTOEY  OF. 

TRUMBULL,  The  Sunday  School,  its  Origin,  Methods,  and  Auxiliaries. 

Philadelphia   1888. 

32)  SUPERSTITION. 
LEA,  Superstition  and  Force.    Philadelphia,  1871. 

33)  TRACTARIANISM. 

CHURCH,  The  Oxford  Movement.    1843—1855.    New  York,  1892. 

DONALDSON,  Five  Great  Oxford  Leaders.  Keble,  Newman,  Pusey, 
Liddon,  and  Church.     Second  edition.     London,  1900. 

MOZLEY,  Reminiscences,  Chiefly  of  Oriel  College  and  the  Oxford  Move- 
ment.   2  vols.     New  York,  1882. 

NEWMAN,  Apologia  pro  Vita  Sua.     London,  1860. 

10.     Tables  and  Charts. 

FREEMAN,  A  Historical  Geography  of  Europe  (with  maps).    2  vols. 

London,  1881. 
GAGE,  A  Modern  Historical  Atlas.    New  York,  1869. 
GRUNDEMANN,  Neuer  Missionsatlas.    Calw,  1895. 
LABBERTON,  Historical  Atlas.    1895. 

//.    Auxiliary  Works,  Including  Sources. 
1)  SOURCES. 
Ante-Nicene  Fathers.    10  vols.     New  York. 

Nicene  and  Post-Nicene  Fathers.  First  series.  14  vols.  New  York. 
Nicene  and  Post-Nicene  Fathers.  Second  series.  14  vols.  New  York. 
LANCIANI,  Pagan  and  Christian  Rome.    London,  1895. 


SELECT  LITERATURE  OF  CHURCH  HISTORY.  79 

LANCIANI,  The  Ruins  and  Excavations  of  Ancient  Rome.    London,  1900. 
LANCIANI,  Destruction  of  Ancient  Rome.    London,  1900. 
LOWRIE,  Monuments  of  the  Early  Church.    London,  1900. 

2)  ECCLESIASTICAL  PHILOLOGY. 
MAIGNE,  Lexicon  Manuale  .....  Latinitatis.    Paris. 
SOPHOCLES,  Greek  Lexicon,  etc.  (B.  C.  164— A.  D.  1100).     (Byzan- 
tine Greek).     New  York,  1887. 
SUICER,  Thesaurus  Ecclesiasticus  e  Patribus  Graecis.    2  vols.    1746. 

3)  ECCLESIASTICAL  DIPLOMATICS. 

THOMPSON,  Handbook  of  Greek  and  Latin  Paleography.    London,  1893. 

WATTENBACH,  Anleitung  zur  griechischen  Palaeographie.  Second  edi- 
tion.   Leipzig,  1877. 

WATTENBACH,  Anleitung  zur  lateinischen  Palaeographie.  Third  edi- 
tion.    Leipzig,  1878. 

WATTENBACH,  Das  Schriftwesen  des  Mittelalters.  Second  edition. 
Leipzig,  1879. 

4)  GENERAL  HISTORY. 

ADAMS,  Manual  of  Historical  Literature.    New  York.    The  best  guide 

to  historical  reading. 
FISHER,  Outlines  of  Universal  History.    New  York.    With  excellent 

maps  and  complete  list  of  best  books. 
FREEMAN,  General  Sketch  of  History.    New  York.    The  best  brief 

outline  of  General  History. 
PL0ETZ,  Epitome  of  Ancient,  Mediaeval  and  Modern  History. 

There  are  many  excellent  textbooks,  like  those  of  Barnes, 
Dury,  Anderson,  Myers,  Swinton,  and  others. 

5)  HISTORY  OF  THE  SCIENCE  OF  COMPARATIVE 
RELIGIONS. 

1.    In  General. 

BETTANY,  The  World's  Religions.    New  York,  1891. 

BRACE,  The  Unknown  God,  etc.    New  York,  1890. 

CLARKE,  The  Ten  Great  Religions.    2  vols.    New  York,  1886. 

HARDWICK,  Christ  and  other  Masters.     Fourth  edition.    London, 

1875. 
JORDAN,  Introduction  to  Comparative  Religion.    Edinburgh,  1905. 
KELLOGG,  Genesis  and  Growth  of  Religion.    New  York,  1892. 
SEYFFERT,  A  Dictionary  of  Classical  Antiquities,  Mythology,  Religion 

and  Art.    London,  1891. 


80  HISTORICAL  THEOLOGY. 

2.  The  Religions  of  China. 
BEAL,  Buddhism  in  China.    London,  1884. 
DOUGLAS,  Confucianism  and  Taoism.    London,  1879. 
LEGGE,  The  Religions  of  China.    London,  1880. 

3.  The  Religions  of  India. 
DAVIDS,  Buddhism.    London,  1882. 
HOPKINS,  The  Religions  of  India.    London,  1895. 
WHITNEY,  Oriental  and  Linguistic  Studies.    New  York,  1872. 
WILLIAMS,  Hinduism.    London,  1877. 

4.    Religions  of  Assyria  and  Babylon. 
JACKSON,  The  Religion  of  Persia.    London,  1896. 
JASTROW,  The  Religion  of  Babylonia  and  Assyria.    New  York,  1895. 
RAWLINSON,  The   Five   Monarchies   of  the  Ancient   Eastern  World. 

3  vols.     New  York,  1883. 

5.    Mohammedanism. 
MUIR,  The  Koran.    New  York,  1879. 
MUIR,  Mohammed  and  Islam.    New  York,  1884. 
SALE,  The  Koran.    Philadelphia,  1876. 
STOBART,  Islam  and  its  Founder.    New  York,  1878. 

6.     Religion  of  Egypt. 

BREASTED,  History  of  Egypt  from  the  Earliest  Times  to  the  Persian 

Conquest.    Chicago,  1906. 
ERMAN,  Life  in  Ancient  Egypt.    New  York,  1894. 
RAWLINSON,  History  of  Ancient  Egypt.    2  vols.     New  York,  1885. 

7.    Ancient  Teutons. 
ANDERSON,  Norse  Mythology,  etc.    Chicago,  1875. 
GRIMM,  Teutonic  Mythology.    4  vols.    1888. 

8.    Greek  and  Roman  Mythology. 
MURRAY,  Manual  of  Mythology.    Philadelphia,  1895. 

9.    American  Indians. 
BRINTON,  The  Myths  of  the  New  World,  etc.    1876. 

6)  HISTORY  OF  PHILOSOPHY. 

BOX,  Manual  of  the  History  of  Philosophy.    London,  1900. 
ERDMANN,  History  of  Philosophy.    3  vols.     London. 
KUELPE,  Introduction  to  Philosophy.    New  York,  1897. 
ROGERS,  A  Student's  History  of  Philosophy.    New  York,  1908. 


SELECT  LITERATURE  OF  CHURCH  HISTORY.  81 

UEBERWEG,  History  of  Philosophy.    2  vols.     New  York,  1872. 
WEBER,  History  of  Philosophy.    2  vols.     New  York,  1898. 
WINDELBAND,  History  of  Philosophy.    New  York,  1901. 

7)  PHILOSOPHY  OF  RELIGION. 

CALDECOTT,  The  Philosophy  of  Religion.    London,  1900. 

CAIRD,   Introduction  to  the  Philosophy  of  Religion.      Sixth   edition. 

London,  1896. 
ROMANES,  Thoughts  on  Religion.    London,  1895. 

8)  HISTORY  OF  THE  SCIENCES  IN  GENERAL. 

BUCKLE,  History  of  Civilization  in  England,  etc.    3  vols.    New  York, 

1867. 
DRAPER,  History  of  Intellectual  Development  of  Europe.    New  York, 

1876. 
GUIZOT,  History  of  Civilization,  etc.    New  York,  1859. 
WHITE,  History  of  Warfare  of  Science  with  Theology  in  Christendom. 

2  vols.     New  York,  1890. 

9)  ECCLESIASTICAL  CHRONOLOGY. 

BLAIR,  Chronological  Tables.    Revised  and  enlarged.    New  York, 

1880. 
RIDDLE,  Ecclesiastical  Chronology.    London,  1848. 
WEINGARTEN,  Zeittafeln  .  . .  zur  Kirchengeschichte.    Fourth  edition. 

Leipzig,  1891. 

10)  HISTORY  OF  THE  ARTS. 

CLEMENT,  Painters,  Sculptors,  Architects,  Engravers,  and  their  Works. 

London,  1881. 
DIDR0N,  Christian  Iconography,  or  History  of  Christian  Art  in  the  Middle 

Ages.     London,  1851. 
EASTLAKE,  History  of  Gothic  Revival,  etc.    New  York,  1872. 
JAMESON,  Sacred  and  Legendary  Art.    Boston,  1886. 
JAMESON,  Legends  of  the  Monastic  Orders. 
LUEBKE,  Ecclesiastical  Art  in  Germany  During  Middle  Ages. 
REBER,  History  of  Ancient  Art.    New  York,  1886. 
REBER,  History  of  Mediaeval  Art.    New  York,  1890. 
REINACH,  The  Story  of  Art  Throughout  the  Ages.    New  York,  1905. 
RUSKIN,  Complete  Works.    13  vols     New  York,  1890. 


BZ  HISTORICAL  THEOLOGY. 

12.    Biography  of  Leaders  of  the  Church. 
A.    GENERAL. 

FARRAR,  Li\es  of  the  Fathers.  2  vols.  New  York,  1889.  Contains 
Lives  of  Ignatius,  Polycarp,  Irenaeus,  Justin  Martyr, 
Tertullian,  Cyprian,  Clement  of  Alexandria,  Origen,  Atha- 
nasius,  Hilary  of  Poicters,  Martin  of  Tours,  Gregory  of 
Nazianzus,  Basil,  Gregory  of  Nyssa,  Ambrose,  Jerome, 
Augustine  and  Chrysostom.     1879. 

PIPER,  The  Lives  of  the  Leaders  of  the  Church  Universal.  Pittsburgh, 
1879. 

SMITH  and  WACE,  A  Dictionary  of  Christian  Biography  to  the  Age  of 
Charlemagne.    4  vols.     Boston,  1877—1887. 

B.    INDIVIDUAL.     CHRONOLOGICAL. 
First  Century. 

Christ,  Lives  by  FARRAR,  GEIKIE,  EDERSHEIM,  ELLICOTT,  ANDREWS, 

etc. 
Paul,  Lives  by  FARRAR,  CONYBEARE  and  HOWSEN,  and  LEWIN. 
Peter,  Life  by  GREEN. 
John,  Life  by  MACDONALD. 
The  Apostles,  FARRAR,  Last  Days  of  Christianity. 

Second  Century. 
See  FARRAR,  SMITH  and  WACE. 

Third  Century. 
Tertullian,  Life  by  KAYE. 

Clement  of  Alexandria,  See  ANTE-NICENE  FATHERS. 
Origen,  See  ANTE-NICENE  FATHERS. 
Cyprian,  Life  by  POOLE. 

Fourth  Century. 
Constantine  the  Great,  Life  by  FLETCHER. 
Athanasius,  Life  by  REYNOLDS. 
Ulfilas,  Life  by  SCOTT.    London,  1885. 
Julian  the  Apostate,  See  GIBBON  and  NEANDER. 
Hilary  of  Poictiers,  Life  by  CAZENOVE.    London,  1883. 
Basil  the  Great,  Life  by  SMITH.    London,  1879. 
Gregory  of  Nazianzus,  Life  by  ULLMANN. 

Gregory  of  Nyssa,  See  WEISS,  Die  drei  grossen  Kappadocier.    1872. 
Ambrose,  Life  by  THORNTON.    London,  1879. 
Martin  of  Tours,  Life  by  CAZENOVE.    London,  1883. 


SELECT  LITERATURE  OF  CHURCH  HISTORY.  83 

Fifth  Century. 
Chrysostom,  Life  by  STEPHENS.    1880. 
Jerome,  Life  by  CUTTS,  and  by  ZOECKLER. 
Theodore  of  Mopsuestia,  Life  by  KIHN.    Freiburg,  1880. 
Augustine,  Life  by  SCHAFF. 
Leo  the  Great,  Life  by  GORE.    London. 
Theodoret,  See  POST-NICENE  FATHERS. 

Sixth  Century. 
Gregory  the  Great,  Life  by  BARN  BY. 
Gregory  of  Tours,  Life  by  LOEBELL.    1869. 

Seventh  Century. 
Mohammed,  Life  by  MUIR. 

Eighth  Century. 

S.  Boniface,  Life  by  COXE. 
Bede,  Life  by  BROWNE.    London,  1879. 
Charlemagne,  Life  by  MOMBERT.    New  York,  1888 
Alcuin,  Life  by  LORENTZ.    London,  1837. 

Ninth  Century. 
S.  Ansgar,  Life  by  TAPPEHORN.    1863. 
Hincmar  of  Rheims,  Life  by  LITTLEMORE.    1849. 
Rhabanus  Maurus,  Life  by  SPENGLER.    1856. 
Alfred  the  Great,  Life  by  HUGHES.    London,  1869. 

Eleventh  Century. 
Anselm,  Life  by  RULE.    2  vols.     London,  1883. 

Tivelfth  Century. 
Bernard  of  Clairveaux,  Life  by  MORRISON.    London,  1889. 
Abelard,  Life  by  McCABE.     New  York,  1901. 
Thomas  a  Becket,  Life  by  MORRIS.    1885.     By  THOMPSON,  1888. 

Thirteenth  Century. 
Francis  of  Assisi,  Life  by  MRS.  OLIPHANT.    London,  1868. 
Thomas  Aquinas,  Life  by  VAUGHAN.     1875.     Life  by  HAYES.    1889. 
Bonaventura,  Life  by  VINCENZA. 
Albert  the  Great,  Life  by  SIGHART.    London,  1876. 

Fourteenth  Century. 
Dante,  Translation  by  CARY  or  LONGFELLOW  or  NORTON. 
Wiclif,  Life  by  LECHLER. 


84  HISTORICAL  THEOLOGY. 

John  Tauler,  Life  by  MISS  WINKWORTH.    New  York,  1878. 
Catharine  of  Sienna,  Life  by  BUTLER. 

Fifteenth  Century. 
Huss,  Life  by  GILLETT.    2  vols.     Boston,  1870. 
Jerome  of  Prague,  Life  by  BECKER.    1858. 

Thomas  a  Kempis,  Life  by  KETTLEWELL.    2  vols.     New  York,  1882. 
Savonarola,  Life  by  VILLARI.    London  1878. 

Sixteenth  Century. 
Luther,  Life  by  KOESTLIN  or  by  JACOBS. 
Melanchthon,  Life  by  RICHARDS. 
Calvin,  Life  by  GUIZOT. 
Colet,  Life  by  LUPTON. 
Zwingli,  Life  by  GROB. 

Erasmus,  Life  by  DRUMMOND.    2  vols.     London,  1873 
Francis  Xavier,  Life  by  COLERIDGE.    1873. 
Loyola,  Life  by  TAYLOR.    New  York,  1849. 
John  Knox,  Life  by  TAYLOR.    New  York,  1885. 
Coligny,  Life  by  BESANT. 

Seventeenth  Century. 
Caiixtus,  Life  by  DOWDING.    London,  1863. 
Frances  de  Sales,  Life  by  LEAR.     London,  1882. 
Gerhardt,  Life  by  BOETTCHER.    Leipzig,  1858. 
Grotius,  Life  by  BUTLER. 
Comenius,  Life  by  LAURIE. 

Fox,  Life  by  BICKLEY.    See  TURNER,  'The  Quakers'.    London,  1889. 
Descartes,  See  TORREY,  'Philosophy  of  Descartes'.    New  York,  1892. 
Cromwell,  Life  by  E.  PAXTON  HOOD. 
Episcopius,  Life  by  CALDER. 
Spener,  Life  by  WILDENHAHN. 
Gerhardt,  Paul,  Life  by  WILDENHAHN. 
Molinos,  Life  by  BIGELOW. 

Eighteenth  Century. 
Bossuet,  Life  by  FARRAR. 
Fenelon,  Life  by  LEAR. 
Madame  Guyon,  Life  by  UPHAM. 
Francke,  Life  by  GUERICKE. 
Fletcher,  Life  by  TYERMAN. 
Bengel,  Life  by  BURK. 


SELECT  LITERATURE   OF  CHURCH   HISTORY.  85 

Dupanloup,  Life  by  LAGRANGE. 
Zinzendorf,  Life  by  SPANGENBERG. 
Swedenborg,  Life  by  WORCESTER. 
Wesley,  Life  by  TYERMAN. 
Edwards,  Life  by  ALLEN. 

Nineteenth  Century. 

Schleiermacher,  Life  and  Letters  translated  by  FREDERICA  ROWAN. 

2  vols.     London,  1860. 
Hengstenberg,  Life  by  BACHMANN. 
Irving,  Life  by  MRS.  OLIPHANT. 
Arnold,  Life  by  STANLEY.    2  vols. 
Bunsen,  Memoir  by  his  Widow.    London,  1868. 
Bushnell,  Life  by  his  Daughter.    New  York,  1880. 
Candlish,  Memoir  by  WILSON.    Edinburgh,  1880. 
Chalmers,  Life  by  HANNA.    4  vols. 
Finney,  Life  by  WRIGHT. 
Hall,  Robert,  Life  by  PAXTON  HOOD. 
Hamilton,  James,  Life  by  ARNOT. 
Hodge,  Chas.,  Life  by  A.  A.  HODGE. 
Manning,  Cardinal,  Life  by  HUTTON. 
Pusey,  Life  by  LIDDON. 
Westcott,  Life  by  his  Son.    2  vols. 
Jowett,  Life  and  Letters  by  ABBOTT  and  CAMPBELL. 
Liddell,  Life  by  THOMPSON. 
Liddon,  Life  and  Letters  by  JOHNSON. 
Lightfoot,  Life  by  WESTCOTT.    New  York,  1894. 
Five  Great  Oxford  Leaders,  Lives  by  DONALDSON.     (Keble,  Newman, 

Pusey,  Liddon  and  Church.) 
Spurgeon,  Life  by  WAYLAND. 

13.    Fiction  Illustrating  Periods  of  Church  History. 
(Especially  for  the  young.) 
First  Century. 
CHURCH,  The  Last  Days  of  Jerusalem. 
CROLY,  Tarry  Thou  Till  I  Come. 
SIENKIEWICZ,  Quo  Yadis? 
WALLACE,  Ben  Hur. 

Third  Century. 

CRAKE,  Camp  on  the  Severn.     Introduction  of  Christianity  into 
England. 


86  HISTORICAL  THEOLOGY. 

CRAKE,  Aemilius.    Decian  and  Valerian  Persecutions. 

NEWMAN,  Callista.    Persecutions. 

WEBB,  Martyrs  of  Carthage.    Persecutions. 

Fourth  Century. 
CRAKE,  Evanus.     Days  of  Constantine 
Du  CHAILLU,  Ivar,  The  Viking. 

Fifth   Century. 

CHURCH,  Count  of  the  Saxon  Shore.    Departure  of  the  Romans  from 

England. 
JAMES,  Attila.    The  Gauls. 
KINGSLEY,  Hypatia. 
WISEMAN  CARDINAL,  Fabiola.    The  Catacombs. 

Sixth  Century. 
COLLINS,  Antonina.    Koine. 

Eighth  Century 
MANNING,  Harun  Al  Raschid.    Bagdad. 

Ninth  Century. 
HENTY,  Dragon  and  the  Raven.    Times  of  Alfred  the  Great. 

Tenth  Century. 
CRAKE,  First  Chronicle  of  Aescendum.    Times  of  Edwy  in  England. 
SCHEFFEL,  Ekkehard.    St.  Galen  in  Switzerland. 
YONGE,  The  Little  Duke.     Time  of  Richard  the  Fearless  of  Nor- 
mandy. 

Eleventh  Century. 

CRAKE,  Second  Chronicle  of  Aescendum. 

CRAKE,  Third  Chronicle  of  Aescendum.    Norman  Conquest. 

KINGSLEY,  Hereward.    Norman  Conquest. 

LYTTON,  Harold. 

SCOTT,  Count  Robert  of  Paris.    First  Crusade. 

Twelfth  Century. 
CRAKE,  Brian  Fitz-Count.    Days  of  Stephen. 
CRAWFORD,  Via  Crucis. 
HALE,  In  His  Name. 

HOLT,  Lady  Sybil's  Choice.    Third  Crusade. 
SCOTT,  The  Talisman.    Saladin  and  the  third  Crusade. 
SCOTT,  Ivanhoe 


SELECT   LITERATURE   OF   CHURCH   HISTORY.  87 

Thirteenth  Century. 
EDGAR,  Crusades  and  Crusaders. 
HENTY,  Wallace  and  Bruce. 
PORTER,  Scottish  Chiefs. 
YONGE,  The  Prince  and  the  Page. 

Fourteenth  Century. 
AINSWORTH,  Merrie  England. 
EDGAR,  Crecy  and  Poitiers. 
KENTY,  St.  George  for  England. 
JAMES,  Forest  Days.    Robin  Hood. 
LYTTON,  Rienzi. 

Fifteenth  Century. 
AGUILAR,  Vale  of  Cedars. 
CHURCH,  Chantry  Priest  of  Barnet. 
CLEMENS,  Personal  Recollections  of  Joan  of  Arc. 
COOPER,  Mercedes  of  Castile. 
COWPER,  Captain  of  the  Wight. 
ELIOT,  Romola. 
HELPS,  Cassimir  Maremma. 
HOOD,  The  Roman  Students. 
JAMES,  Agnes  Sorrel. 
LYTTON,  The  Last  of  the  Barons. 
LYTTON,  Leila. 

READE,  The  Cloister  and  the  Hearth.    Father  of  Erasmus. 
SCOTT,  Quentin  Durward. 
STEVENSON,  Black  Arrow. 
WALLACE,  The  Prince  of  India. 
YONGE,  Caged  Lion. 
YONGE,  Dove  in  the  Eagle's  Nest. 

Sixteenth  Century. 
AINSWORTH,  Tower  of  London. 
AINSWORTH,  Windsor  Castle. 
BESANT,  For  Faith  and  Freedom. 

CHARLES,  Chronicles  of  the  Schoenberg-Cotta  Family.   (Reformation.) 
EBERS,  The  Burgomaster's  Wife. 
HENTY,  By  Pike  and  Dyke. 
HENTY,  By  England's  Aid.     (Netherlands.) 
HOLT,  Sister  Rose.    (St.  Bartholomew.) 


88 


HISTORICAL  THEOLOGY. 


HOOD,  The  Spanish  Brothers.     (Inquisition.) 

JAMES,  Henry  of  Guise.     (St.  Bartholomew.) 

KIN6SLEY,  Westward  Ho. 

LOVETT,  Drake  and  the  Dons. 

ROBERTS,  In  the  Olden  Time.     (Peasant's  War.) 

TROLLOPE,  Catharine  de  Medici. 

WALLACE,  The  Fair  God.    (Conquest  of  Mexico.) 

WEYMAN,  For  the  Cause.    Henry  of  Navarre. 

YONGE,  Unknown  to  History. 

YONGE,  The  Chaplet  of  Pearls.    (St.  Bartholomew.) 

Seventeenth  Century. 
AINSWORTH,  Guy  Fawkes. 
AUSTIN,  Standish  of  Standish. 
CHARLES,  On  Both  Sides  of  the  Sea. 
CHURCH,  With  the  King  at  Oxford. 
CROCKETT,  Men  of  the  Moss-Hags. 
DOYLE,  The  Refugees. 
DOYLE,  Micah  Clarke. 
DUMAS,  The  Iron  Mask. 
GRANT,  Philip  Rollo.     (Thirty  Years'  War.) 
HENTY,  Orange  and  Green. 
JAMES,  Arabella  Stuart. 
JAMES,  Heidelberg.    (Thirty  Years'  War.) 
JAMES,  Richelieu. 
JONES,  Quaker  Soldier. 

KINGSTON,  A  True  Hero.     (Early  Settlers  of  Pennsylvania.) 
MacDONALD,  St.  George  and  St.  Michael. 
PATTERSON,  Cromwell's  Own. 
SCOTT,  Fortunes  of  Nigel. 
SCOTT,  Legend  of  Montrose. 
SCOTT,  Peveril  of  the  Peak. 
SHORTHOUSE,  John  Inglesant. 
TYTLER,  Huguenot  Family. 
WEBB,  Pilgrims  of  New  England. 
WEYMAN,  My  Lady  Rotha. 

Eighteenth  Century. 
BALLANTYNE,  The  Cannibal  Islands. 
COBB,  Story  of  the  Great  Czar. 
DICKENS,  Tale  of  Two  Cities. 


HISTORY  OP  DOCTRINES. 

HENTY,  Cornet  of  Horse. 
HENTY,  Bonnie  Prince  Charlie. 
HENTY,  With  Wolfe  in  Canada. 
HENTY,  With  Clive  in  India. 
HENTY,  True  to  the  Old  Flag. 
HENTY,  In  the  Reign  of  Terror. 
JAMES,  Ticonderoga. 
KINGSTON,  Hurricane  Harry. 
PORTER,  Thaddeus  of  Warsaw. 
SCOTT,  Waverley. 
THACKERAY,  Esmond. 

Nineteenth  Century. 
CONNOR,  Black  Rock. 
CONNOR,  The  Man  from  Glengarry. 
CONNOR,  The  Sky  Pilot. 
CONNOR,  The  Doctor. 
DOYLE,  A  Study  in  Scarlet. 
HAWTHORNE,  The  Marble  Faun. 
HENTY,  In  Times  of  Peril. 
HENTY,  For  Name  and  Fame. 
HENTY,  With  Lee  in  Virginia. 
JAMES,  The  Old  Dominion. 
KINGSLEY,  Ravenshoe.    (Crimean  War.) 
VERNE,  North  Against  South. 


IV.    HISTORY  OF  DOCTRINES. 

§  118.  Definition. 
The  history  of  doctrines  is  the  scientific  delineation 
of  the  gradual  unfolding,  establishment,  and  development 
of  the  Christian  faith  so  as  to  form  a  distinct  system  of 
dogmas, —  of  doctrines  in  a  scientific  shape.  It  divides 
the  Christian  faith  into  its  particular  parts  or  elements, 
and  shows  the  transformation  and  changes  which  it  has 
undergone  under  the  influence  of  different  eras.  It  con- 
nects historical   theology  with  systematic  or  dogmatic 


90  HISTORICAL  THEOLOGY. 

theology  and  Church  History,  as  such,  and  stands  to  it  in 
the  relation  of  an  auxiliary  science.  He  alone  is  able  to 
apprehend  a  doctrine  in  its  vital  relations  who  understands 
its  historical  development  in  the  Church ;  and  the  whole 
of  Church  History  may  be  regarded  as  introductory  to  the 
History  of  Doctrines. 

So,  in  general,  Cave  (page  449):  The  history  of  doctrines 
Bets  forth  the  several  forms  which  the  system  of  Christian  doc- 
trine has  assumed  at  different  epochs ;  it  also  expounds  the  many 
variations  of  form  in  the  individual  doctrines  of  Christianity; 
it  shows  at  the  same  time  the  changes  of  doctrinal  opinions  which 
have  been  brought  about  by  new  forms  of  culture  or  conviction  ; 
and  it  equally  throws  the  strongest  possible  light  upon  the  im- 
perishable in  Christian  doctrine,  which  is  rendered  all  the  more 
evident,  by  the  fluctuations  of  the  non-essential.  In  short,  the 
history  of  doctrines,  brings  the  historical  method,  with  all  its 
force  and  usefulness,  to  bear  upon  the  beliefs  of  all  Christian 
ages  and  climes. 

§  119.    General  and  Special  History  of  Doctrines. 

Many  late  writers  have  rejected  the  division  into 
general  and  special  history  of  doctrines,  because  they 
maintain  that  general  and  special  dogmatic  history  act 
upon  each  other  in  such  a  way  that  they  can  not  be  sun- 
dered, but  must  be  treated  in  their  reciprocal  relation  to 
each  other.  But  we  can  retain  this  division  if  we  arrange 
the  matter  according  to  periods,  the  general  history  of 
doctrines  then  being  regarded  as  an  introduction  to  each 
period. 

Cave :  The  former  strives  to  present  the  peculiar  features  of 
each  phase  of  the  teaching  of  the  Christian  Church ;  the  latter 
endeavors  to  pursue  the  historical  development  of  each  leading 
branch  of  Christian  doctrine. 


HISTORY  OF  DOCTRINES  AND  HISTORY  OF  DOGMAS.  91 

§  120.    Distinction  Between  History  of  Doctrines  and 
History  of  Dogmas. 

Many  of  our  theologians  draw  a  distinction  between 
Doctrine  and  Dogma.  A  Doctrine  is  the  conception  and 
comprehension  of  truth  by  individuals ;  a  Dogma  is  a 
definition  of  Doctrine  formulated  by  the  Church  and  made 
a  law  for  its  members,  and  involves  the  element  of  author- 
ity. The  History  of  Dogmas  is  therefore  a  department  of 
the  History  of  Doctrine.  The  Dogmas  of  the  Greek  Church 
are  contained  in  the  Dogmatic  decisions  of  the  seven 
Oecumenical  Councils;  those  of  the  Roman  Catholic  Church 
are  contained  in  the  decrees  of  the  Council  of  Trent  (1563) 
and  of  the  Vatican  Council ;  those  of  the  Lutheran  Church 
in  their  symbolical  books  known  as  the  Book  of  Concord 
(1530—1580);  those  of  the  Calvinistic  Churches  were 
completed  in  the  standards  of  the  Westminster  Assembly 
(1647);  those  of  the  Church  of  England  in  the  39  Articles. 

§  121.    Division  of  the  History  of  Doctrines  into  Periods. 

To  the  division  of  the  history  of  doctrines  by  periods, 
a  different  principle  is  to  be  applied  from  that  which  con- 
trols the  divisions  of  general  Church  History.  Here  we 
are  not  to  have  regard  so  much  to  that  which  has  weight 
for  the  whole  church,  as  to  that  which  influences  doctrine 
by  giving  to  it  a  new  direction.  The  eras  here  are  marked 
by  the  dominant  dogmatic  spirit. 

§  122.    Progress  of  the  Development  of  Christian 
Doctrines. 

We  can  trace  the  origin  and  development  of  every 
article  of  Christian  faith.  In  the  Nicene  and  Post-Nicene 
age,  the  doctrines  of  the  Trinity  and  of  the  Person  of  Christ 
were  developed ;  in  the  time  of  Augustine  the  doctrines 


92  HISTORICAL  THEOLOGY. 

of  Sin  and  Grace ;  in  the  days  of  Luther  and  the  Re- 
formers, the  doctrines  of  Faith,  Justification  and  the  Work 
of  the  Holy  Spirit ;  and  in  the  present  age,  the  doctrines 
discussed  under  The  Last  Things. 

§  123.    Correct  Treatment  of  the  History  of  Doctrines. 

That  treatment  of  the  history  of  doctrines  is  alone 
correct  which  from  the  true  essential  character  of  the 
doctrine,  not  only  shows  the  mutations  in  the  determina- 
tion of  doctrines,  but  also  brings  to  view  that  which 
underlies  and  conditions  these  changes.  We  study  effects 
to  reach  causes,  we  ponder  on  causes  to  comprehend  effects. 
The  historic  tact  or  sense  is  necessary  as  a  foundation  of 
their  theological  character. 

§  124.    Select  Literature. 

/.    History  of  Doctrines  in  General. 

CRIPPEN,  T.  G.  A  Popular  Introduction  to  the  History  of  Christian 
Doctrine.  Edinburgh,  1883.  Follows  the  topical  order,  and 
contains  several  valuable  appendixes. 

CUNNINGHAM,  WILLIAM.  Historical  Theology.  2  vols.  Edinburgh, 
1864.  Third  edition.  1870.  In  the  form  of  lectures.  A 
review  of  the  principal  doctrinal  discussions  in  the  Christian 
Church  since  the  Apostolic  Age. 

FISHER,  G.  P.  History  of  Christian  Doctrine.  New  York,  1896. 
Especially  rich  in  modern  English  and  American  Theology. 

HAG  EN  BACH,  K.  R.  A  History  of  Christian  Doctrines.  Translated 
from  the  fifth  and  last  German  edition,  with  additions  from 
other  sources.  With  an  introduction  by  E.  H.  Plumptre, 
D.  D.  3  vols.  Edinburgh,  1883.  Very  valuable  for  its 
literature  and  its  citations  from  authorities.  It  has  a  per- 
manent value.  The  American  edition  of  Hagenbach,  edited 
by  Henry  B.  Smith  and  published  in  1861  (2  vols.)  is  still 
valuable  on  account  of  its  additions. 

HARNACK,  A.  Outlines  of  the  History  of  Dogma.  Translated  by  E. 
K.  Mitchell.    New  York,  1893. 

NEANDER,  A.  History  of  Christian  Dogmas.  Edited  by  Jacobi. 
Translated  by  Ryland.  2  vols.  London,  1878.  Still  valu- 
able. 

SCHMID,  H.    Lehrbuch  der  Dogmengeschichte.    Third  edition.    1877. 


SELECT  LITERATURE.  93 

SEEBERG,  R.    Textbook  of  the  History  of  Doctrines.    Revised  (1904) 

by  the  Author.    Translated  by  Charles  E.  Hay.    2  vols. 

Lutheran  Publication   Society.      Philadelphia,    Pa.,    1905. 

This  is  the  best  work  in  English.     It  is  scientific,  scholarly, 

complete  in  its  bibliography  and  gives  the  full  literature  on 

Special  Doctrines. 
SHEDD,  W.  G.  T.    A  History  of  Christian  Doctrine.    2  vols.    New 

York,  1872. 
THOMASIUS,  D.    Die  christliche  Dogmengeschichte.    2  vols.    Erlan- 

gen,  1876. 

2.    Works  on  Special  Topics. 
IN  GENERAL. 

DONALDSON,  J.    Critical  History  of  Christian  Literature  and  Doctrine 

to  the  Nicene  Council.    3  vols.    1866. 
MANSEL,  H.  L.    Gnostic  Heresies  of  the  First  and  Second  Centuries. 

London,  1876. 
SCOTT,  H.  M.    Nicene  Theology.    Chicago,  1896. 
NEWMAN,  J.  H.    The  Arians  of  the  Fourth  Century.    Seventh  edition. 

London,  1890. 

DORNER,  I.  A.    History  of  Protestant  Theology.    2  vols.     Edinburgh, 

1871. 
LICHTENBERGER,  F.    History  of  German  Theology  in  the  Nineteenth 

Century.    Translated  and  edited  by  W.  Hastie.     Edinburgh, 

1889. 

FRANK,  F.  H.  R.    Geschichte  und  Kritikder  neueren  Theologie.    Erlan- 
gen,  1894. 

THE  DOCTRINE  OF  GOD. 

BURTON,  E.    Testimony  of  the  Anti-Nicene  Fathers  to  the  Doctrine  of 

the  Trinity  and  of  the  Divinity  of  the  Holy  Ghost.    Oxford,  1831. 
SWEETE,  H.  B.    Early  History  of  the  Doctrine  of  the   Holy  Spirit. 

Cambridge,  1873. 
SWEETE,  H.  B.    On  the  History  of  the  Procession  of  the  Holy  Spirit  to 

the  Death  of  Charlemagne.    Cambridge,  1876. 
LUTHARDT,  C.  E.    Die  Lehre  vom  freien  Willen  u.  s.  w.  in  ihrer  ge- 

schichtlichen  Entwicklung  dargestellt.    Leipzig,  1863. 
MOZLEY,  J.  B.    A  Treatise  on  the  Augustinian  Doctrine  of  Predestination. 

London,  1878. 

THE  DOCTRINE  OF  MAN. 

ZOECKLER,  0.    Die  Lehre  vom  Urstand  des  Menschen.    Guetersloh. 

1880. 


94  HISTORICAL  THEOLOGY. 

CHKISTOLOGY. 

BURTON,  E.    Testimony  of  the  Ante-Nicene  Fathers  to  the  Divinity  of 

Christ.    Oxford,  1829. 
DORNER,  I.  A.    History  of  the  Development  of  the  Doctrine  of  the  Person 

of  Christ.    5  vols.    Edinburgh,  1868—1872. 

SOTERIOLOGY  AND  PNEUMATOLOGY. 

BUCHANAN,  J.    The  Doctrine  of  Justification,  etc.    Edinburgh,  1867. 
BRUCE,  A.  B.    The  Humiliation  of  Christ.    New  York,  1887. 
RITSCHEL,  A.    A  Critical  History  of  Justification  and  Reconciliation. 

Edinburgh,  1872. 
HUIDEKOPER,  F.    The  Belief  of  the  First  Three  Centuries  Concerning 

Christ's   Mission   to   the    Underworld.     Fourth   edition.     New 

York,  1882. 

ECCLESIOLOGY. 

DALE,  J.  W.    Christie  and  Patristic  Baptism.    Philadelphia,  1874. 
EBRARD,  A.    Das  Dogma  vom  heiligen  Abendmahl  und  seine  Geschichte. 

2  vols.     Leipzig,  1846. 
HOEFLING,  J.  F.  W.    Das  Sakrament  der  Taufe,  dogmatisch  und  histo- 

risen  u.  s.  w.    2  vols.     Erlangen,  1848. 
PUSEY,  E.  B.    The  Real  Presence,  the  Doctrine  of  the  English  Church, 

etc.    Oxford,  1870. 
HEBERT,  CHAS.    The  Lord's  Supper,  Uninspired  Teaching  from  A.  D. 

74—1875.     2  vols.     London,  1879. 
McELHINNEY,  J.  J.    The  Doctrine  of  the  Church,  a  Historical  Monograph, 

with  a  Bibliography  of  the  Subject.    Philadelphia,  1871. 
WALL,  WM.    The  History  of  Infant  Baptism.    2  vols.     New  edition. 

1862. 

ESCHATOLOGY. 

ALGER,  W.  R.    A  Critical  History  of  the  Doctrine  of  a  Future  Life. 

Tenth  edition.  With  a  complete  bibliography,  by  Ezra 
Abbot.  Boston,  1878.  This  bibliography  comprises  4,977 
books. 

For  works  on  special  topics  in  German  see  especially  the 
work  of  Seeberg  mentioned  on  the  previous  page. 


PATRISTISCS.  95 


V.    PATRISTICS. 

§  125.    Definition. 

What  the  Church  taught  we  know  mainly  from  two 
sources, — her  great  teachers  and  her  confessions.  We  are 
left  to  infer  in  the  main  what  the  people  held  from  what 
was  taught  them.  We  suppose,  not  without  ground,  that 
what  the  teachers  believed  when  they  were  yet  in  the  laity, 
they  taught  when  they  entered  the  ministry ;  and  again, 
that  the  people  believed  what  their  teachers  taught,  i.  e., 
what  these  had  learned  and  believed  as  scholars.  The 
home  is  as  certainly  the  home  of  primary  faiths,  as  the 
places  of  theological  instruction  are  the  schools  of  the 
dogmas.  The  part  of  theology  which  affords  us  a  more 
accurate  acquaintance  with  the  lives,  the  doctrines,  and 
the  writings  of  the  great  early  teachers,  is  called  Patristics, 
and  enters  into  the  circle  of  the  studies  connected  with 
the  history  of  dogmas,  though  not  itself,  strictly  speaking, 
a  r>art  of  that  history. 

§  126.    Distinction  Between  Patristics  and  Patrology. 

Patristics  or  Patrology  is  a  name  which  embraces 
what  is  very  difficult  to  bring  into  one  special  department 
with  a  scientific  limitation.  This  difficulty  arises  partly 
from  the  very  fact  that  the  very  definition  of  a  Father  of  the 
Church  is  unfixed,  the  notion  being  arbitrarily  determined 
and  therefore  difficult  to  settle,  and  partly  because  the 
materials  of  Patristics  are  presented  in  such  a  variety  of 
ways, — in  literary  history,  in  monographs  of  Church  His- 
tory,— so  that  only  a  part  remains  as  a  subordinate  ele- 
ment in  the  history  of  dogmas. 


96  HISTORICAL  THEOLOGY. 

If  we  draw  a  distinction  between  Patristics  and  Pat- 
rology,  the  former  refers  more  especially  to  the  doc- 
trinal teaching  of  the  Fathers,  and  the  latter  to  their  exter- 
nal history  and  lives. 

§  127.    Divisions. 

Under  the  designation  Church  Fathers  we  include  not 
only  the  Apostolical  Fathers,  but  also  other  teachers  and 
authors  who  made  contributions  to  the  development  of 
Christian  doctrine,  closing  with  Gregory  the  Great  (d.  604) 
in  the  West,  and  with  John  of  Damascus  (d.  after  754) 
in  the  East. 

Patristics  embraces : 

1.  The  Apostolic  Fathers,  who  were  the  immediate  dis- 
ciples of  the  Apostles,  and  who  nourished  at  the  end  of  the 
first  century  and  the  beginning  of  the  second.  Among  them 
are  Clement  of  Rome  (//.  95),  the  author  of  The  Epistle 
to  Diognetus  (fl.  before  150  A.  D.),  Polycarp  of  Smyrna 
(d.  155),  Ignatius  of  Antioch  (d.  107),  Barnabas  (fl.  before 
120  A.  D.),  Papias  of  Hierapolis  (fl.  150),  Hermas  of 
Rome  (fl.  130),  and  the  author  of  The  Teaching  of  the 
Twelve  Apostles  (fl.  before  150). 

2.  The  Ante-Nicene  Fathers,  or  the  Apologists  and 
Theologians  of  the  second  and  third  centuries. 

a)  Greek  Church :  Aristides  (117—137),  Justin  Martyr 
(born  in  Palestine,  died  at  Rome,  166),  Melito  of  Sardis 
(fl.  170),  Athenagoras  of  Athens  (//.  175),  Theophilus  of 
Antioch  (d.  181),  Irenaeus  of  Smyrna  (afterwards  of  Lyons, 
Gaul,  d.  202),  Clement  of  Alexandria  (d.  220),  Hippolytus 
of  Rome  (fl.  235),  Origen  of  Alexandria  (afterwards  of 
Caesarea,  d.  254) ,  Gregory  Thaumaturgus  of  Neo-Caesarea 
(d.  270),  Methodius  of  Patara  in  Lycia  (afterwards  of 
Tyre,  d.  311)  and  Lucian  of  Antioch  (d.  311).     Of  these, 


THE  VALUE  OF  THE  STUDY  OF  PATRISTICS.  97 

Irenaeus  is  the  soundest  theologian,  Origen  the  greatest 
thinker  and  scholar. 

b)  Latin  Church:  Tertullian  of  Carthage  (</.  220), 
Cyprian  of  Carthage  (d.  258),  Minucius  Felix  (//.  about 
220),  and  Arnobius  (//.  303).  Of  these  Tertullian  is  the 
most  vigorous  writer,  and  Cyprian  the  typical  High 
Churchman. 

3.  The  Nicene  Fathers  of  the  fourth  century. 

a)  Greek  Church:  Eusebius  of  Caesarea  ("the  father 
of  church  history,"  d.  340),  Athanasius  of  Alexandria 
("the  father  of  orthodoxy,"  d.  373),  Gregory  of  Nazian- 
zum  (d.  390),  Gregory  of  Nyssa  (d.  395),  Basil  the  Great 
of  Caesarea  (d.  379),  Cyril  of  Jerusalem  (d.  386),  John 
Chrysostom  of  Antioch  (d.  407),  and  Epiphanius  of  Cyp- 
rus {d.  403). 

b)  Latin  Church:  Hilary  of  Poictiers  (d.  366),  and 
Ambrose  of  Milan  (d.  397). 

4.  The  Post-Nicene  Fathers. 

a)  Greek  Church:  Cyril  of  Alexandria  (d.  444),  Theo- 
doret  of  Cyrrhus  (d.  457),  John  of  Damascus  (d.  754). 

b)  Latin  Church :  Jerome  of  Dalmatia  (d.  in  Palestine 
420),  Augustine  of  Hippo  (</.  430),  Leo  the  Great  (d.  461), 
Gregory  the  Great  (d.  604). 

§  128.    The  Value  of  the  Study  of  Patristics. 

It  is  important  that  we  become  acquainted  with  the 
principal  writings  of  the  great  Fathers  of  the  Church, 
especially  when  we  wish  to  become  acquainted  with  the 
development  of  doctrines.  They  were  the  first  apologists, 
the  first  controversialists  and  the  first  commentators. 
Patristic  studies  have  been  mainly  cultivated  by  the  Roman 
Catholic  and  Anglican  scholars,  but  every  pastor  ought  to 
read  some  of  the  select  works  of  the  Fathers,  especially 
of  the  Apostolic  Fathers. 


98  HISTORICAL  THEOLOGY. 

§  129.    The  Church  Fathers  Arranged  Geographically. 

It  may  be  of  some  service  to  the  student  to  present 
a  list  of  the  most  important  Church  Fathers,  arranged 
geographically  as  well  as  chronologically. 

1.   PALESTINE. 

Eusebius  of  Caesarea. .  .d.  340      Sozomen,  the  historian  Jl.  425 

Cyril  of  Jerusalem d.  386      Sophronius  of  Jerusalem  fl.  635 

John  of  Jerusalem fl.  400 

2.    SYRIA,  MESOPOTAMIA,  AND  THE  EAST. 

Ignatius  of  Antioch d.  107  John  Chrysostom  of  Anti- 

Theophilus  of  Antioch  . .d.  181  och d-  407 

Lucian  of  Antioch d.  311  Nestorius  of  Antioch . ...  d.  440 

Eusebius  of  Emesa fl.  350  Theodoret  of  Cyrrhus. .  .d.  457 

Titus  of  Bostra  in  Arabia  fl.  365      J°hn  of  Damascus fl.  750 

Ephraem  of  Edessa d.  379 

3.   ASIA  MINOR. 

Papias  of  Hierapolis fl.  150  Eusebius  of  Nicomedia  .d.  342 

Polycarp  of  Smyrna d.  155      Marcellus  of  Ancyra fl.  350 

Melito  of  Sardis fl.  170  Basil  the  Great  of  Caesa- 

Irenaeus  of  Smyrna  (after-  rea d-  379 

wards  of  Lyons,  Gaul)  d.  202  Apollinaris  of  Laodicea  fl.  380 

Gregory  Thaumaturgus  of  Gregory  of  Nazianzum..d.  390 

Neo-Caesarea d.  270      Gregory  of  Nyssa d.  395 

Methodius  of  Patara  in  Ly-  Theodore  of  Mopsuestia  d.  428 

cia(afterwardsof  Tyre)  d.  311 
Lactantius    of    Nicomedia 

(afterwards    of    Treves, 

Gaul) fl.  325 

4.    NORTHERN  AFRICA. 

Tertullian  of  Carthage.. d.  220      Augustine  of  Hippo.... d.  430 
Cyprian  of  Carthage d.  258 

5.   EGYPT. 

Clement  of  Alexandria. d.  220  Arius  of  Alexandria fl.  336 

Origen  of  Alexandria  (aft-  Athanasius  of  Alexandria^.  373 

erwards  of  Caesarea)  d.  254  Didymus  of  Alexandria. d.  395 

Sabellius  of  Ptolemais../7.  260  Cyril  of  Alexandria d.  444 

Dionysius  of  Alexandria  fl.  260 


SELECT  LITERATURE.  99 

6.  GREECE  AND  CONSTANTINOPLE. 

Dionysius  the    Areopagite  Epiphanius  of  Cyprus  ..d.  403 

of  Athens fl.     90  Socrates  of  Constantinople 

Athenagoras  of  Athens  Jl.  175  fl.  445 

Macedonius  of  Constanti-  Eutyches  of  Constantinople 

nople fl.  360  fl.  445 

7.  DALMATIA  AND  MOESIA. 

Ulfilas,  bishop  among  the             Jerome  of  Dalmatia  (d.  in 
Goths fl.  385  Palestine) 420 

8.   ITALY. 

Clement  of  Rome fl.    95      Ambrose  of  Milan d.  397 

Hermas  of  Rome fl.  130      Rufinus  of  Aquileia d.  410 

Justin    Martyr     (born    in  Leo  the  Great  (bishop)  .d.  461 

Palestine,  d.  at  Rome) . .   165  Gregory  the  Great  (bishop) 

Hippolytus  of  Rome fl.  235  d.  604 

Novatian  of  Rome fl.  250 

9.   FRANCE  AND  GERMANY. 

Hilary  of  Poictiers d.  366      Gennadius  of  Marseilles  fl.  500 

Vincent  of  Lerins d.  450      Gregory  of  Tours d.  594 

10.  THE  BRITISH  ISLES. 

Pelagius,  a  Briton fl.  420      Bede,  the  Venerable d.  735 

Patrick,  the  Apostle  of  Ire-  Boniface,  the  Apostle  of  the 

land fl.  475  Germans d.  754 

Columba,   the   Apostle  of 

thePicts d.  597 

11.   SPAIN. 

Isidore  of  Seville d.  636 

This  table  is  based  upon  a  similar  one  by  Crippen  in  an 
Appendix  to  his  History  of  Christian  Doctrine. 

§  130.    Select  Literature. 

Patristic  literature  is  exceedingly  rich.  For  the  most 
important  works  on  Patristics  see  especially  the  literature 
cited  in  my  "Introduction  to  Dogmatic  Theology"  (second 
edition,  pp.  144 — 165).  Also  the  literature  under  Church 
History  in  this  volume  under  Special  Works  of  Ancient 


100  HISTORICAL  THEOLOGY. 

Christianity  (pp.  71 — 72),  under  Auxiliary  Works,  including 
Sources  (pp.  78 — 79),  and  under  Biographies  of  Leaders  of 
the  Church  (pp.  82—85). 

/.    Introductory  Works. 
SWETE,  H.  B.    Patristic  Study.    Third  edition.     London,  1904. 

This  work  ought  to  be  read  first  of  all,  as  it  contains  an 
excellent  guide  to  the  whole  subject,  with  a  full  list  of  books, 
both  as  to  original  editions  and  translations. 

STEARNS,  W.  N.    A  Manual  of  Patrology.    With  an  introduction  by 

Thayer.     New  York,  1900.     An  excellent  bibliography. 
CRUTTWELL,  C.   T.     A  Literary  History  of  Early  Christianity,  etc. 

2  vols.     New  York,  1893. 
SMITH  &  WACE.     Dictionary  of  Christian   Biography,  etc.     4  vols. 

Boston,   1877.      Nothing  superior.     Covers  a  multitude  of 

volumes. 
KRUEGER,  G.    History  of  Early  Christian  Literature  in  the  First  Three 

Centuries.    New  York,  1879. 
DONALDSON,  JAMES.    The  Apostolical  Fathers.     A  critical  account 

of  their  genuine  writings  and  of  their  doctrines.     London, 

1874. 

2.    Original  Editions. 

LIGHTF00T,  J.  B.  The  Apostolic  Fathers.  Revised  texts,  with  short 
introductions  and  English  translations.  Edited  by  Harmer, 
1893. 

Probably  the  best  of  the  many  editions  of  the  Apostolic 
Fathers.     Other  good  editions  are  by  Jacobson,  Gebhardt,  Har- 
nack,  and  Zahn. 
MARCH,  F.  A.  (Editor).    Douglas  Series  of  Christian  Greek  and  Latin 

Writers.    5  vols.    New  York. 

These  volumes  cover  Justin  Martyr,  Athenagoras,  Select 
writings  of  Tertullian,  Eusebius,  and  Latin  Hymns. 

3.    English  Translations. 
ANTE-NICENE  FATHERS.     10  vols.     New  York. 

The  tenth  volume  contains  a  complete  bibliographical 
synopsis,  which  is  invaluable  to  the  student. 

NICENE  AND    P0ST-NICENE    FATHERS.      First   series.      14   vols. 

New  York. 
NICENE  AND  P0ST-NICENE   FATHERS.     Second  series.     14  vols. 

New  York. 

For  further  information  we  would  refer  to  the  works  of 
Swete  and  Stearns. 


HISTORICAL  AND  COMPARATIVE  SYMBOLICS.  101 


VI.    SYMBOLICS. 

§  131.    Definition. 

In  the  broader  sense  Symbolics  comprehends  the 
science  of  the  rise,  the  nature,  and  the  contents  of  all 
those  public  confessions  in  which  the  Church  presents  a 
summary  of  her  doctrines,  and  which  at  a  particular  time 
and  under  definite  forms  she  has  thrown  forth  as  the  ban- 
ner of  her  faith. 

In  the  narrower  sense  the  word  means  the  knowledge 
of  the  distinctive  doctrines  which,  especially  since  the 
Reformation,  separate  dogmatically  the  different  parts  of 
the  Church  from  one  another.  In  this  is  especially  brought 
out  the  antithesis  between  Roman  Catholicism  and  Prot- 
estantism, and  the  subordinate  antitheses  which  are  con- 
nected with  the  main  ones.  If  in  the  presentation  and 
illustrations  of  these  antitheses  the  purely  historic  interest 
predominates,  symbolics  becomes  an  integral  part  of  the 
history  of  dogmas ;  if  the  dogmatic-polemic  interest  pre- 
dominates, symbolics  is  drawn  into  the  current  of  compar- 
ative dogmatics  and  of  polemics.  It  is  perhaps  best  to 
consider  it  in  connection  with  history,  as  a  historical 
science ;  but  in  this  shape  also,  it  is  a  necessary  auxiliary 
to  dogmatics  and  a  means  of  transition  to  it. 

§  132.    Distinction  Between  Historical  and  Comparative 
Symbolics. 

We  may  draw  a  distinction  between  the  two:  In 
Historical  Symbolics  we  give  an  account  of  the  origin 
and  rise  of  the  creeds,  and  the  causes  that  led  to  their 
formation  as  well  as  their  development  until  they  were 


102  HISTORICAL   THEOLOGY. 

officially  acknowledged  by  the  various  branches  of  the 
Christian  Church. 

In  Comparative  Symbolics,  on  the  other  hand,  we 
have  a  comparative  survey  of  the  various  dogmas  acknowl- 
edged by  the  different  denominations  and  sects  forming 
separate  bodies. 

§  133.    Classification  of  Creeds. 

The  creeds  may  be  divided  into  the  following  classes : 

1.  The  Oecumenical  creeds. 

The  three  oecumenical  creeds  (the  Apostles',  .the 
Nicene,  and  the  Athanasian  x)  are  acknowledged  by  the 
Greek,  the  Latin,  and  the  Evangelical  Protestant  Churches, 
and  form  a  bond  of  union  between  them. 

2.  The  Distinctive  Creeds  of  the  Greek  Church. 

The  Greek  Church  adopts  the  doctrinal  decisions  of 
the  seven  oldest  oecumenical  Councils,  2  laying  especial 
stress  on  the  Nicene  Council,  and  the  Nicene  Creed  as 
enlarged  at  Constantinople  (381),  and  indorsed  at  Chal- 
cedon  (451),  without  the  Latin  Filioque.  This  creed  is 
the  basis  of  all  Greek  Catechisms  and  systems  of  theology. 
Besides  this  oecumenical  creed,  the  Greek  Church  acknowl- 
edges three  other  confessions,  which  define  her  position 
against  Romanism  and  Protestantism:  1)  the  "Orthodox 
Confession"  or  Catechism  of  Peter  Mogilas  (1643),  a  cate- 
chetical exposition  of  the  Nicene  Creed,  the  Lord's  Prayer 
and  Beatitudes,   and  the   Ten  Commandments;    2)  the 


1  For  a  brief  history  of  the  origin  and  development  of  these 
creeds,  see  my  Introduction  to  Dogmatic  Theology.  Second  edition, 
pp.  108—111. 

2  1.  Nicea,  325.  2.  Constantinople,  381.  3.  Ephesus,  431. 
4.  Chalcedon,  451.  5.  Constantinople  (II),  553.  6.  Constanti- 
nople (III),  680.     7.  Nicea  (II),  787. 


CLASSIFICATION  OF  CREEDS.  103 

Decrees  of  the  Synod  of  Jerusalem,  or  the  Confossion  of 
Dositheus  (1672);  and  3)  the  Longer  Catechism  of 
Philaret  (Metropolitan  of  Moscow),  adopted  by  the  holy 
Synod,  and  generally  used  in  Russia  since  1839.  This 
last  is  now  the  most  authoritative  doctrinal  standard  of  the 
Greek-Russian  Church,  and  has  practically  superseded  the 
Catechism  of  Mogilas.1 

3.  The  Distinctive  Creeds  of  the  Roman  Catholic 
Church. 

Roman  Catholicism  proper  dates  from  the  Council 
of  Trent  (1543—63).  The  doctrinal  standards  of  the 
Roman  Catholic  Church  are  of  three  classes  :  1)  the  three 
oecumenical  Creeds,  with  the  insertion  of  Filioque;  2)  the 
Tridentine  Creeds  (a)  Canons  and  Decrees  of  the  Council 
of  Trent,  1564;  b)  the  Creed  of  Pius  IV,  1564;  c)  the 
Roman  Catechism,  1566);  and  3)  the  modern  doctrines 
of  the  Immaculate  Conception  of  the  Virgin  Mary  (1854), 
and  of  the  Infallibility  of  the  Pope  (1870). 

4.  The  Lutheran  Confessions. 

The  Doctrinal  Confessions  of  the  Lutheran  Church 
are  contained  in  the  "Book  of  Concord,"  published  in 
1580  and  consists  of  the  following  separate  works:  1)  the 
three  oecumenical  creeds ;  2)  the  Augsburg  Confession, 
1530 ;  3)  the  Apology,  1532 ;  4)  the  Smalcald  Articles, 
1537;  5)  the  Small  Catechism  of  Luther;  6)  the  Larger 
Catechism  of  Luther ;  7)  the  Formula  of  Concord,  1580.2 

5.  The  Reformed  Confessions  (mostly  Calvinistic). 
Among  these  S chaff  classes  1)  the  Second  Helvetic 

Confession,  1566;    2)  the  Heidelberg  Catechism,   1563; 

i  For  an  English  translation  by  Blackmore,  see  Schaff' s 
Creeds  of  Christendom,  vol.  2,  pp.  445—542. 

2  For  a  history  of  these  creeds  see  my  Introduction  to  Dogmatic 
Theology,  second  edition,  pp.  112—124. 


104  HISTORICAL  THEOLOGY. 

3)  the  Gallican  Confession,  1559;  4)  the  Belgic  Con- 
fession, 1560;  5)  the  39  Articles  of  the  Church  of  England, 
1562  ;  6)  the  First  and  Second  Scotch  Confessions,  1560 
and  1581;  7)  the  Canons  of  the  Synod  of  Dort,  1619; 
8)  the  Westminster  Confession,  and  Larger  and  Shorter 
Catechisms,  1647. 

SchafT  adds:  "The  term  Reformed  is  wider  than  the 
term  Calvinistic  and  embraces  several  modifications. 
Calvinism  is  not  the  name  of  a  Church,  like  Lutheranism, 
but  of  a  theological  school." 

6.  Creeds  of  Evangelical  Churches  organized  since 
the  Reformation. 

Among  these  we  may  name  the  Arminians,  Baptists, 
Congregationalists,  Methodists,  Moravians,  and  others. 
All  these  differ  from  the  older  Protestant  Confessions  in 
some  points  of  doctrine. 

7.  Sects  which  radically  dissent  from  the  Evangelical 
doctrines  of  the  Reformation. 

Their  names  are  numerous,  running  through  the  whole 
alphabet,  beginning  with  the  Adventists  and  Christian 
Scientists  and  ending  with  the  Spiritualists,  Swedenbor- 
gians,  Unitarians,  Universalists,  and  Zionists. 

§  134.    Comparative  Symbolics. 

The  Evangelical  Protestant  Creeds  are  either  Lutheran 
or  Reformed.  The  Reformed  Creeds  belong  to  different 
nationalities  (England,  Scotland,  Ireland,  France,  Switz- 
erland, Holland,  Germany,  United  States)  and  are  very 
numerous,  but  are  all  moulded  by  one  general  type,  with 
a  recognized  consensus  of  doctrine.  For  the  convenience 
of  the  student  we  will  give,  in  alphabetical  order,  a  brief 
sketch  of  the  most  important  denominations  (including 
sects  and  bodies  not  evangelical),  describing  their  prin- 
cipal characteristics. 


COMPARATIVE   SYMBOLICS.  105 

Adventists,  a  body  of  Christians  who  believe  in  the  speedy 
advent  or  second  coming  of  the  Lord  Jesus  Christ.  They  gener- 
ally practice  adult  immersion,  believe  in  the  ultimate  annihilation 
of  the  wicked,  and  the  sleep  of  the  dead  until  the  final  judgment. 

Anabaptists  ("to  baptize  again")  is  the  name  applied  during 
the  16th  century  to  a  fanatical  sect  in  Germany  and  Switzerland, 
who  agreed  in  discarding  infant  baptism,  and  in  rebaptizing 
adults  who  professed  Christianity.  They  did  not,  as  a  general 
thing,  insist  that  immersion  only  is  valid  baptism.  The  name  is 
repudiated  by  modern  Baptists,  6ince  they  regard  the  immersion 
of  a  believer  as  the  only  valid  baptism,  and  maintain  that  they 
do  not  rebaptize.    (See  Baptists,  Mennonites.) 

Anglican  Church,  referring  to  the  Church  of  England,  sometimes 
used  as  a  collective  name  for  all  Episcopalians. 

Anglo-Catholics,  a  party  of  High  Church  Anglicans  (Episco- 
palians) often  called  Puseyites,  known  also  as  Tractarians.  They 
emphasize  the  four  "Catholic  Principles":  Apostolic  succession, 
baptismal  regeneration,  the  Real  Presence  in  the  Eucharist,  and 
the  authority  of  tradition. 

Arminians,  (after  Arminius,  1560—1609),  known  also  as  Re- 
monstrants (since  1610),  a  party  in  the  Reformed  Church,  origi- 
nating in  Holland,  who  repudiate  the  "Five  Points"  of  Calvinism, 
especially  predestination.  Originally  Arminianism  simply  meant 
the  assertion  of  universal  grace  and  conditional  election,  but 
gradually  it  came  to  denote  a  much  more  comprehensive  tend- 
ency to  liberality  of  doctrine.  The  "Five  Articles  of  Armin- 
ianism"! appeared  in  1610.  The  greatest  influence  of  Armin- 
ianism is  now  seen  in  Wesleyan  Methodism,  which  has  very  nearly 
the  exact  theology  of  Arminius  himself. 

Arminianism,  Wesleyan,  is  the  doctrinal  system  of  the  Wesley- 
ans  in  England,  and  of  the  Methodists  in  America.  It  teaches  : 
1)  that  by  virtue  of  the  universal  atonement  of  Christ,  and  the 
general  distribution  of  the  Holy  Spirit,  man,  if  he  chooses,  may 
through  the  appointed  means,  lay  hold  upon  the  salvation  of  the 
Gospel ;  2)  that  man  does  not  save  himself,  but  only  consents  to 
be  saved  of  God, — that  the  penitence  and  faith  involved  in  con- 
version are  indeed  potentially  the  gift  of  God,  but  their  actual 
use  and  exercise  are  the  conscious,  voluntary,  and  personal  act 

1  They  are  given  in  full  in  Schaff's  Creeds  of  Christendom,  volume  3,  pp. 
545—549,  and  in  Schaff— Herzog  Encyclopedia.     (First  edition.) 


106  HISTORICAL  THEOLOGY. 

of  the  man  himself ;  3)  that  the  free  grace  of  God  is  able  to  re- 
move entirely  the  innate  depravity  of  the  human  heart  during 
this  present  life. 

Baptists,  a  general  name  given  to  a  body  of  Christians,  who 
maintain  that  immersion  is  an  essential  condition  of  valid  bap- 
tism. The  Regular  or  Calvinistic  Baptists  number  about  three  mil- 
lions in  the  U.  S.  They  reject  infant  baptism,  and  maintain  that 
professed  believers  only  should  receive  baptism.  They  refuse  to 
allow  other  Christians  to  participate  in  the  Lord's  Supper,  on 
the  ground  of  their  not  being  baptized,  valid  baptism  involving 
the  immersion  of  the  believer.  The  statement  of  doctrine  most 
highly  regarded  by  the  Baptists  in  the  U.  S.,  is  what  is  known 
as  the  Philadelphia  Confession  of  Faith  (1742),  a  modification  of  the 
Westminster  Confession  (1647),  with  such  changes  as  suit  the  Bap- 
tist views  on  Church  Polity  and  on  the  subjects  and  mode  of 
baptism.  The  Freewill  Baptists  (known  also  as  Free  Baptists, 
General  Baptists,  Separate  Baptists)  are  Arminian  in  doctrine,  re- 
jecting unconditional  election,  maintaining  the  doctrine  of  a  free 
will,  involving  man's  ability  to  choose  or  refuse  to  accept  Christ, 
and  practicing  open  communion.  The  Seventh-Day  Baptists  main- 
tain that  the  seventh  day  of  the  week  should  be  observed  as  the 
Sabbath.  They  were  formerly  known  as  Sabbatarian  Baptists. 
The  Tunkers  or  Dunkers  (known  also  as  German  Baptists,  "The 
Brethren")  differ  from  other  Baptists  in  that  they  believe  in  an 
unpaid  ministry,  have  eccentric  notions  about  dress,  account 
oaths  and  war  to  be  sinful,  celebrate  feet-washing,  etc. 

The  Campbellites  (known  also  as  Disciples  of  Christ  or  Chris- 
tians) repudiate  all  creeds  or  formulas  of  faith,  reject  the  termi- 
nology of  theology,  and  plead  for  the  Bible  alone,  using  simply 
the  language  of  Scripture.  They  also  hold  that  immersion  is  the 
only  Scriptural  baptism.  The  Hardshell  Baptists  are  opposed  to 
Missions,  and  the  peculiarities  of  the  Six-Principle  Baptists  depend 
on  their  interpretation  of  Heb.  6:  1 — 3. 

Broad  Church,  a  party  in  the  Church  of  England  of  a  liberal 
tendency,  represented  by  such  men  as  Arnold,  Hare,  Maurice, 
Kingsley,  and  Stanley. 

Calvinism,  a  term  used  to  designate  the  doctrinal  system  of 
Calvin.  The  five  points  of  Calvinism  are :  1)  unconditional  elec- 
tion ;  2)  limited  atonement,  designed  for  the  elect  alone ;  3)  the 
total  moral  inability  of  the  will;  4)  irresistible  grace;  and  5)  the 


COMPARATIVE   SYMBOLICS.  107 

perseverance  of  the  saints.  The  term  Calvinism  does  not  designate 
as  such  a  church  or  denomination,  but  rather  a  theological  mode 
of  thinking  in  the  Reformed  Church.  The  Reformed  confessions 
are  either  Zwinglian  or  Calvinistic.  The  theology  and  church  polity 
of  Calvin  is  manifest  in  the  leading  Confessions  of  the  Reformed 
Churches,  especially  in  the  Second  Helvetic  (1566),  the  French 
(1559),  the  Belgic  (1561,  revised  at  the  Synod  of  Dort,  1619),  and 
the  Scotch  Confessions  (1560),  in  the  Lambeth  Articles  (a  Calvin- 
istic Appendix  to  the  Thirty-nine  Articles,  1595),  the  Irish 
Articles  (1615),  the  Canons  of  Dort  (1619)  and  the  Westminster 
Confession  (1647) . 

Christian  Scientists,  a  name  given  to  the  followers  of  Mrs. 
Eddy,  who  founded  this  sect  in  1886,  and  has  now  many  adher- 
ents. Christian  Science  has  a  twofold  character,  the  one  med- 
ical and  metaphysical,  the  other  theological.  In  Mrs.  Eddy's 
authoritative  book,  Science  and  Health,  a  long  chapter  is  devoted 
to  the  "Science  of  Being",  but  her  thoughts  are  so  poorly  di- 
gested, and  so  illogically  arranged,  that  it  is  impossible  to  define 
exactly  her  ideas  of  Being,  but  the  drift  seems  to  be  that  nothing 
exists  except  Mind.     Her  favorite  formula  is 

I,  I,  I,  I,  itself,  I, 

The  inside  and  outside,  the  what  and  the  why, 
The  when  and  the  where,  the  low  and  the  high, 
All  I,  I,  I,  I,  itself,  I. 

The  other  side  of  Christian  Science  is  theological.  Christ  is 
not  a  person,  but  a  divine  principle;  atonement  is  not  brought 
about  by  the  shedding  of  blood  from  the  veins  of  Jesus,  but  His 
outflowing  sense  of  life,  truth  and  love;  there  is  no  death,  it  is 
but  an  illusion  ;  there  is  no  devil,  neither  a  person,  nor  a  principle. 
Evil  and  Sin  are  no  realities.  "There  is  nothing  either  good  or 
bad,  but  thinking  makes  it  so." 

Church  of  England,  the  established  Church  of  England,  which 
adopts  as  its  creed  the  Thirty-nine  Articles  (1563  and  1571),  to- 
gether with  the  Book  of  Common  Prayer.  There  are  three  par- 
ties in  this  church:  1)  the  High-Church,  which  lays  emphasis  upon 
the  exclusive  right  of  episcopacy  and  apostolical  succession,  and 
practices  an  advanced  ritual:  2)  the  Low-Church,  which  holds 
strictly  to  the  Thirty-nine  Articles,  denies  episcopacy  to  be  of  the 
essence  of  the  Church,   and  renounces  the  so-called  ritualistic 


108  HISTORICAL   THEOLOGY. 

practices ;  3)  the  Broad-Church,  which  represents  a  liberal  move- 
ment in  doctrine  and  practice. 

Congregationalism  (see  Independents)  denotes  a  system  of 
church  government,  and  may  be  adopted  by  denominations  hold- 
ing most  diverse  views  of  doctrine.  In  fact  this  system  has  been 
adopted  not  only  by  the  Congregationalists,  but  also  by  Calvin- 
ists  and  Arminians,  by  Baptists,  by  Socinians,  Universalists,  and 
Unitarians.  The  distinguishing  principles  of  the  Congregationalists 
are:  1)  that  the  individual  church  has  the  right  to  elect  and  or- 
dain its  own  pastors  and  to  maintain  discipline  ;  2)  that  in  respect 
to  internal  administration,  each  church  is  independent  of  all  other 
churches,  and  equally  independent  of  state  control;  3)  each 
church  has  its  own  articles  of  belief,  which  with  greater  or  less 
fulness  indicate  the  system  of  doctrine  taught  from  the  pulpit  and 
accepted  by  the  members.  Some  churches  have  taken  as  their 
standards  the  Savoy  Declaration  of  1658  (the  Westminster  Confession 
of  1647,  with  modifications  and  changes),  as  approved  in  the 
Synod  of  Boston,  1680,  and  in  the  Synod  at  Saybrook,  1708,  but 
the  creeds  in  common  use  are  much  briefer,  and  for  the  most 
part  so  framed  as  to  be  acceptable  to  Christians  generally.  Vari- 
ous attempts  of  late  have  been  made  to  simplify  the  Creed  of  the 
Congregationalists,  at  Boston  in  1865,  at  Oberlin  in  1871,  and  at 
St.  Louis,  1880  (the  committee  appointed  at  this  council  pub- 
lishing the  new  creed  in  1884). 

Cumberland  Presbyterian  Church,  a  branch  of  the  Presbyterian 
Church,  Calvinistic  in  doctrine,  with  the  exception  of  the  doctrine 
of  predestination.  They  reject:  1)  eternal  reprobation;  2)  an 
atonement  limited  to  the  elect ;  3)  the  salvation  of  only  elect  in- 
fants ;  4)  the  limitation  of  the  operations  of  the  Spirit  to  the  elect. 
With  the  exception  of  these  points  they  accept  the  Westminster 
Confession  of  1647. 

Dutch  Reformed  Church,  known  also  as  the  "Reformed  Church 
in  America",  called  Dutch,  because  descended  from  Holland  and 
inheriting  its  religious  type,  Reformed,  because  Calvinistic  in  doc- 
trine. The  Church  accepts  the  oecumenical  creeds,  the  Belgic 
Confession  (1561),  and  the  Canons  of  Dort  (1619).  It  requires 
the  Heidelberg  Catechism  (1563)  to  be  regularly  explained  from 
the  pulpit  on  the  Lord's  day,  so  that  the  whole  is  completed  in 
at  least  four  years. 


COMPARATIVE   SYMBOLICS.  109 

Episcopalians,  (see  Church  of  England)  a  name  given  to  mem- 
bers of  the  Protestant  Episcopal  Church  in  the  United  States. 

Evangelical  Association  (known  also  as  Albrights,  and  German 
Methodists),  a  body  of  Christians,  chiefly  of  German  descent,  in 
doctrine,  form  of  government,  and  mode  of  worship,  agreeing 
with  the  Methodist  Episcopal  Church. 

Evangelical  Union  (known  also  as  Morisonians),  a  body  of 
Scotch  Independents,  followers  of  James  Morison.  The  doctrine 
confessed  by  the  churches  (some  90)  resembles  in  general  that 
held  by  the  Congregational  Churches  of  Scotland,  and  the  Cum- 
berland Presbyterian  Church  of  this  country. 

Free  Church  of  Scotland,  one  of  the  Presbyterian  Churches  of 
Scotland,  which  separated  from  the  State  Church  in  1843,  but 
has  lately  united  with  the  United  Presbyterian  Church  of  Scot- 
land. Its  distinctive  principles  are:  1)  the  right  of  the  congre- 
gation to  choose  its  own  pastor  ;  2)  the  right  to  regulate  all  purely 
spiritual  and  ecclesiastical  affairs. 

Friends  or  Quakers,  a  religious  society,  followers  of  George 
Fox  (d.  1690).  They  reject  creeds,  renounce  the  use  of  the  Sacra- 
ments, and  teach  that  the  Holy  Spirit  directly  operates  upon  the 
soul,  and  they  therefore  rely  on  this  inward  divine  light  for  guid- 
ance. Their  religion  may  be  described  as  a  mystical  spiritualism. 
There  are  two  parties  among  them,  one  called  the  "Orthodox" 
or  "Friends,"  the  other,  which  is  of  a  more  liberal  tendency, 
the  "Hicksites"  or  "Quakers." 

German  Reformed  Church,  a  denomination  which  traces  its 
origin  to  the  period  of  the  Reformation,  and  occupies  a  mediating 
position  between  Calvinism  and  Lutheranism.  The  principle 
doctrinal  confession  of  this  denomination  is  the  Heidelberg  Cate- 
chism (1563). 

Huguenots,  a  name  given  to  the  Reformed  or  Calvinistic 
Church  of  France,  since  1560. 

Independents  (see  Congregationalism),  the  name  given  to  English 
Congregationalists. 

Irvingites,  known  also  as  the  Catholic  Apostolic  Church,  a  sect 
founded  by  Edward  Irving  (d.  1834).  In  worship  they  are  highly 
ritualistic,  in  organization  hierarchical,  in  doctrine  eclectic. 
They  are  the  highest  of  High-Churchmen,  and  have  most  sym- 
pathy with  the  Episcopal  Church. 


110  HISTORICAL   THEOLOGY. 

Lutheranism,  the  system  of  faith  and  life  taught  in  God's 
Word  and  confessed  in  the  Augsburg  Confession  and  in  the 
Creeds  consonant  with  it  (Book  of  Concord).  Among  the  promi- 
nent Confessional  Lutheran  Theologians  in  Germany,  of  the  19th 
century,  may  be  mentioned  Claus  Harms  (d.  1855),  Hoefling 
(d.  1853),  Sartorius  (d.  1858),  Eudelbach  (d.  1862),  Vilmar  (d- 
1868),  Wuttke  (d.  1870),  Loehe  (d.  1872),  Thomasius  (d.  1875), 
Guericke  (d.  1878),  Harless  (d.  1879),  Philippi  (d.  1882),  Keil 
(d.  1888),  Kliefoth  (d.  1895),  Delitzsch  (d.  1890),  Caspari  (d. 
1892),  Harnack  (d.  1889),  Dieckhoff  (d.  1896),  Luthardt  (d. 
1902),  Zezschwitz  (d.  1886),  Frank  (d.  1894),  and  Zoeckler. 
The  Lutheran  Church  in  this  country  represents  three  tendencies  : 

1)  Strictly  confessional,  combined  with  a  strong  testimony  against 
all  unionistic  tendencies,  opposed  to  pulpit  and  altar  fellowship, 
to  chiliastic  doctrines  and  secret  societies  (Synodical  Conference); 

2)  Confessional  but  conservative  (General  Council);  3)  Melanch- 
thonian,  but  with  growing  elements  of  a  more  confessional 
character  (General  Synod). 

Mennonites,  a  sect  founded  by  Menno  Simons  (d.  1559),  quite 
numerous  in  the  U.  S.,  who  reject  infant  baptism,  but  do  not 
immerse,  baptizing  adults  by  pouring.  Some  of  them  adopt  feet- 
washing  in  connection  with  preparation  for  the  Lord's  Supper. 
They  are  rigid  in  discipline,  plain  in  dress,  and  make  many 
friends  by  their  simple  life  and  thrifty  habits. 

Methodism,  the  religious  system  of  the  Methodists.  Wesley 
was  Arminian,  and  his  followers  are  universally  such  (see  Armin- 
Ians,  Arminianism).  The  Wesleyan  Methodists  is  the  title  of  the 
British  parent  body.  The  Calvinistic  Methodists  arose  from  a  dif- 
ference between  Whitefield  and  Wesley  respecting  the  Calvinistic 
doctrines,  Whitefield  being  a  thorough  Calvinist.  The  Calvin- 
istic Methodists  are  now  organized  in  two  denominations,  1)  in 
what  is  known  as  Lady  Huntingdon's  Connection,  and  2)  the  Welsh 
Calvinistic  Methodists,  which  last  is  Presbyterian  in  doctrine  and 
polity,  and  is  a  member  of  the  Presbyterian  Alliance. 

The  Primitive  Methodists  (founded  by  Lorenzo  Dow  in  1807) 
are  distinguished  by  their  simplicity  in  dress,  manners,  and  liv- 
ing, lay  great  stress  on  out-door  preaching,  license  women  to 
preach,  and  labor  especially  among  the  neglected  classes  of 
England. 


COMPARATIVE   SYMBOLICS.  Ill 

In  the  U.  S.  Methodism  is  principally  known  under  the  title 
of  the  Methodist  Episcopal  Church.  The  English  Methodists  have 
neither  bishops  nor  deacons,  but  in  this  country  the  chief  adminis- 
tration is  generally  placed  in  the  hands  of  bishops,  but  episcopacy 
is  regarded  as  an  office,  not  as  an  order.  There  are  many 
branches  of  Methodism  in  America,  some  non-Episcopal,  as  the 
Methodist  Church  of  Canada,  the  Methodist  Protestants,  the  American 
Wesleyan  Association,  the  Independent  Methodists,  the  Free  Methodists, 
etc.;  others,  and  by  far  the  larger  number,  are  Episcopal,  as  the 
Methodist  Episcopal,  Methodist  Episcopal,  South,  African  M.  E.  Zion, 
United  Brethren,  Colored  M.  E.,  Evangelical  Association,  etc. 

Moravians,  known  also  as  the  United  Brethren,  a  resuscitation 
in  a  new  form  of  the  Bohemian  Brethren  of  the  16th  century.  Zin- 
zendorf  (d.  at  Herrnhut,  1760)  gave  shape  to  the  doctrinal  and 
ecclesiastical  development  of  the  movement  and  adopted  Spen- 
er's  idea  of  establishing  ecclesiolae  in  ecclesia.  This  system  of 
exclusivism  is  now  undergoing  a  change  and  has  been  given  up 
in  America  since  1856.  The  ministry  consists  of  bishops,  pres- 
byters, and  deacons,  and  the  bishops  only  have  the  power  of 
ordaining.  The  doctrine  of  the  Church  is  set  forth  in  its  Cate- 
chism, its  Easter  Morning  Litany,  and  its  Synodical  Statutes. 
In  their  doctrines  they  closely  approximate  those  of  the  Lutheran 
Church,  laying  especial  stress  on  the  person  and  work  of  Christ. 
The  Moravians,  above  all  others,  have  been  noted  for  their 
mission  work. 

Mormons,  known  also  as  Latter-Day  Saints,  a  set  of  fanatics, 
having  their  headquarters  in  Utah.  Their  two  sacred  books  are 
"The  Book  of  Mormon,"  and  "The  Book  of  Doctrine  and  Cove- 
nants." They  also  profess  to  accept  the  Bible.  They  practice 
immersion,  teach  that  God  exists  in  the  form  of  a  man,  are 
Arians,  making  Christ  the  Son  of  God  but  of  another  substance 
from  the  Father,  deny  the  personality  of  the  Holy  Ghost,  believe 
in  the  pre-existence  of  human  spirits,  are  millenarians,  believing 
that  Christ  will  reign  wifch  his  saints  on  earth  for  a  thousand 
years,  and  practice  polygamy. 

Old-Catholics,  a  body  of  seceders  from  the  Roman  Catholic 
Church  under  the  lead  of  Dr.  Doellinger,  since  1870.  They  oppose 
especially  the  dogma  of  papal  infallibility.  They  are  most  in 
sympathy  with  the  High  Church  party  of  the  Episcopal  Church, 


112  HISTORICAL   THEOLOGY. 

but  still  retain  the  mass  and  most  of  the  doctrines  and  ceremon- 
ies of  the  Roman  Catholic  Church. 

Plymouth  Brethren,  known  also  as  Darbyites,  since  1827,  lay 
much  stress  on  the  personal  presence  of  the  Holy  Ghost,  and  in 
general  hold  the  great  fundamental  truths  of  Christianity,  seeking 
to  keep  the  unity  of  the  Spirit. 

Presbyterianism,  a  term  used  to  designate  a  doctrinal  system, 
as  well  as  a  form  of  government.  Its  principal  confessions  are 
the  Canons  of  Dort  (1619),  the  Confession  and  Catechisms  of  the 
Westminster  Assembly  (1647),  and  the  Heidelberg  Catechism 
(1563).  The  doctrines  of  the  Presbyterian  Churches  are  Protest- 
ant in  contradistinction  to  Romanism,  Trinitarian  as  opposed  to 
Arianism  and  Socinianism,  and  Calvinistic  as  opposed  to  Armin- 
ianism. 

The  Presbyterian  Church  is  divided  into  many  groups,  both 
abroad  and  in  this  country.  In  Scotland  the  Presbyterian  Church 
is  the  established  State  Church  since  1560,  but  many  Presbyterian 
bodies  have  separated  from  the  Established  Church,  as  the  Free 
Church  of  Scotland,  the  Cameronians,  and  the  United  Presbyterian 
Church.  Of  late  the  Free  Church  and  the  United  Presbyterian  have 
united.  There  are  two  Presbyterian  bodies  in  England,  one  of 
which  is  closely  related  to  the  "Free  Church  of  Scotland,"  and 
the  other  is  a  branch  of  the  "United  Presbyterian  Church  of 
Scotland."  On  the  Continent  all  the  "Reformed  Churches,"  in 
contradistinction  to  the  "Lutherans,"  have  Presbyterian  polity. 

In  the  United  States  we  have  various  groups,  as  the  Presby- 
terian Church,  North,  the  Presbyterian  Church,  South,  the  Re- 
formed Church  in  America,  Reformed  Church  in  the  U.  S., 
United  Presbyterian  Church,  etc. 

Reformed,  a  name  applied  to  all  Zwinglian  and  Calvinistic 
Churches,  in  contradistinction  to  the  Lutheran  Church. 

Reformed  Episcopal  Church,  a  body  which  seceded  from  the 
Protestant  Episcopal  Church  in  the  IT.  S.,  in  1873.  It  is  a  re- 
action against  the  Anglo-Catholic  movement  in  the  Episcopal 
Church.  The  church  holds  to  "the  doctrines  of  grace  substantially 
as  they  are  set  forth  in  the  Thirty-nine  Articles,"  —  recognizes 
but  two  orders  in  the  ministry,  the  presbyterate  and  the  diaconate, 
the  episcopate  being  regarded  as  an  office,  the  bishop  being 
simply  the  first  presbyter,  not  of  divine  right,  but  the  office  is  to 
be  retained  as  a  very  ancient  and  desirable  form  of  Church  polity, 


COMPARATIVE   SYMBOLICS.  113 

— rejects  baptismal  regeneration,  and  in  general  is  broad  and 
liberal  in  its  doctrines  and  usages. 

Shakers,  a  peculiar  sect,  so  called  from  certain  rhythmical 
movements  of  the  arms  which  form  a  part  of  their  ceremonial, 
called  by  themselves  "The  United  Society  of  Believers  in  Christ's 
Second  Appearing."  They  teach  a  system  of  doctrine  which  is 
founded  partly  on  the  Bible  and  partly  on  the  supposed  revela- 
tions of  Mother  Ann  Lee  and  their  other  inspired  leaders.  They 
are  Arians,  reject  vicarious  atonement,  believe  in  probation  after 
death,  deny  the  resurrection  of  the  body,  teach  spiritualism,  etc. 

Socinianism,  the  historical  name  for  the  organized  system  of 
Anti-Trinitarianism,  so  called  after  its  founders,  Laelius  (d.  1562) 
and  Faustus  Socinus  (d.  1604).  Socinians  admit  the  inspiration 
of  the  Bible,  but  it  is  to  be  interpreted  in  a  sense  agreeable  to 
reason.  The  doctrines  of  the  Trinity  and  of  the  Divinity  of  Christ 
are  contrary  to  reason,  and  therefore  incredible.  Christ,  how- 
ever was  more  than  man,  as  he  received  superior  endowments  to 
the  mass  of  mankind.  They  deny  original  sin,  as  the  guilt  of 
Adam's  sin  is  not  imputed.  Responsibility  is  limited  by  ability. 
The  justice  of  God  demands  no  satisfaction,  and  the  death  of 
Christ  is  only  of  value  as  an  exhibition  of  divine  love.  Baptism 
and  the  Lord's  Supper  are  only  memorials  and  symbols  and 
badges  of  Church  membership.  Infant  Baptism  is  an  error,  but 
may  be  tolerated.  Socinianism  is  the  real  forerunner  of  modern 
rationalism. 

Spiritualists,  a  sect  which  believes  in  the  natural,  not  miracu- 
lous communication  between  this  and  the  other  world,  and  dates 
back  only  to  1848.  They  reject  the  doctrine  of  miracles,  of  the 
Trinity,  of  the  divinity  of  Christ,  of  a  personal  devil,  and  in  gener- 
al dissent  from  the  theology  of  Paul.  They  hold  that  communi- 
cation between  this  world  and  the  spiritual  world  is  always 
possible,  and  that  when  the  transition  from  this  life  to  the  next 
takes  place  at  death,  no  very  great  change  takes  place. 

Swedenborgians,  the  followers  of  Swedenborg  (d.  1772), 
known  also  as  the  "New  Jerusalem  Church."  They  reject  the 
doctrine  of  the  Trinity,  and  of  salvation  by  faith  alone.  Jeho- 
vah, the  Father,  assumed  a  human  nature,  and  was  born  of  the 
Virgin  Mary.  Great  stress  is  laid  upon  the  "spiritual  sense"  of 
the  Bible  in  contradistinction  to  the  literal  sense,  and  most  of 


114  HISTORICAL  THEOLOGY. 

Swedenborg's  theological  writings  are  devoted  to  an  exposition 
of  the  spiritual  sense  of  Scripture. 

Ultramontanism,  a  tendency  within  the  Eoman  Catholic  Church 
to  place  the  absolute  authority  in  matters  of  faith  and  discipline 
in  the  hands  of  the  Pope  at  Rome. 

Unitarians,  a  sect  which  rejects  the  doctrine  of  the  Trinity. 
They  deny  original  sin,  the  total  depravity  of  human  nature,  the 
vicarious  atonement  of  Christ,  and  eternal  punishment.  Unita- 
rianism  is  characterized  not  so  much  as  being  a  system  of  thought 
as  a  rationalistic  way  of  thinking. 

Universaiists,  a  sect  which  teaches  that  all  souls  will  finally 
be  saved. 

Wesleyans,  the  name  given  to  English  Methodists. 

§  135.    Polemical  and  Irenic  Symbolics. 

When  Symbolics  begins  to  take  part  in  favor  of  some 
mode  of  belief,  and  in  defending  it,  in  opposition  to  other 
beliefs,  it  becomes  Polemics. 

When  Symbolics  aims  to  bring  about  the  harmony 
of  confessions  or  the  reunion  of  Christendom,  it  becomes 
Irenics.  It  may,  or  it  may  not,  minimize  or  compromise 
the  doctrinal  differences  between  different  denominations 
and  sects,  but  its  general  aim  is  to  promote  a  better  un- 
derstanding of  the  doctrinal  antagonisms  within  the 
Church. 

Symbolics  should  embrace  the  dogmatic  vital  tend- 
encies of  Roman  Catholicism  and  Protestantism,  those 
of  Lutheranism  and  Calvinism,  of  Episcopacy  and  Puri- 
tanism, of  the  Orthodox  and  Schismatic  in  Protestantism. 

Schaff  (§  235):  "The  polemical  element  consists  in  the  argu- 
ment for  or  against  the  doctrines  in  dispute.  They  must  be  sub- 
jected to  the  threefold  test  of  Scripture,  tradition  or  Church 
teaching,  and  reason,  in  other  words,  to  an  exegetical,  historical 
and  dogmatic  or  philosophical  examination." 

Schaff  (Church  History,  vol.  VI,  p.  650):  The  famous  motto 
of  Christian  Irenics,  "In  essentials  unity,  in  non-essentials  liberty,  in 
all  things  charity,"  appears  for  the  first  time  in  Germany,  A.  D. 


HISTORY  OF  SYMBOLICS.  115 

1627   and  1628,    among  peaceful  divines  of  the  Lutheran  and 
German  Reformed  churches. 

§  136.    Method  of  Treatment. 

Symbolics  may  be  scientifically  treated  under  three 
heads : 

1.  The  history  of  the  special  creeds  of  the  historical 
Churches,  including  the  Oecumenical  Creeds,  the  creeds 
peculiar  to  the  Greek  Church,  those  peculiar  to  the  Roman 
Catholic  Church,  the  special  Symbolical  Books  of  the 
Evangelical  Lutheran  Church,  of  the  Reformed  Church, 
and  of  the  Church  of  England. 

2.  The  history  of  the  most  important  denominations 
and  sects,  including  the  christological  sects  of  the  Ancient 
Church,  the  sects  that  arose  in  the  Roman  Catholic  Church, 
in  the  Greek  or  Russian  Church,  those  that  arose  from  the 
Reformation  movement  of  the  sixteenth  century,  and  those 
that  have  arisen  since. 

3.  Comparative  Symbolics,  including  a  comparison 
of  all  the  doctrines  of  the  historical  churches,  bringing  out 
the  deep  contrast  between  Romanism  and  Protestantism, 
between  Lutheran  and  Reformed  Protestantism,  between 
Calvinism  and  Arminianism,  and  entering  fully  into  all 
the  points  at  issue  in  the  Baptist,  Unitarian,  Spiritualistic, 
Rationalistic,  or  other  controversies.  Here  also  would 
belong  a  description  of  the  beliefs  and  non-beliefs  of  the 
miscellaneous  sects  so  prolific  in  our  modern  times. 
Nearly  all  the  points  in  a  complete  doctrinal  system  would 
come  under  discussion. 

§  137.    History  of  Symbolics. 

Symbolics  as  a  theological  science  was  first  developed 
in  the  nineteenth  century,  partly  in  the  interest  of  history, 
and  partly  in  the  interest  of  confessionalism. 


116  HISTORICAL  THEOLOGY. 

In  the  wide  sense,  Symbolics  was  already  cultivated 
in  the  Early  Church,  inasmuch  as  certain  teachers,  as 
Cyril  of  Jerusalem,  Cyril  of  Alexandria,  Ruflnus,  and 
especially  Augustine,  wrote  on  and  explained  the  Creeds. 
Augustine  delivered  his  famous  discourse  On  Faith  and  the 
Creed  (De  Fide  et  Symbolo)  in  393,  while  yet  a  Presbyter, 
before  a  council  of  African  bishops,  assembled  at  Hippo.1 

Symbols,  strictly  speaking,  first  originated  in  the 
Lutheran  Church,  though  the  term  Confession,  preferred 
by  the  Reformed  Church,  was  also  in  use  in  the  Lutheran 
Church  (Confessio  Augustana). 

By  far  the  most  learned  opponent  of  Protestantism 
was  the  Jesuit  Bellarmine  (1542 — 1621),  professor  of  con- 
troversial theology  in  the  Roman  College,  but  his  work 
De  Controversiis  Christianae  fidei(Z  vols.  Rome,  1587 — 90) , 
was  ably  confuted  by  Martin  Chemnitz,  Examen  Concilii 
Tridentini  (many  editions;  abridged  German  translation 
by  Bendixen,  Leipsic,  1885).  During  the  seventeenth 
century  the  rise  and  development  of  rival  denominations 
and  sects  gave  material  for  Polemical  Symbolics,  and  the 
history  of  this  period  is  not  very  edifying.  The  modern 
works  on  Symbolics  are  written  in  a  scientific  and  moder- 
ate spirit,  and  the  field  has  been  mainly  cultivated  by 
German  scholars. 


l  For  a  translation  of  all  the  most  important  treatises  bear- 
ing on  the  Creed  written  between  A.  D.  348  and  A.  D.  451,  see 
Heurtley,  On  Faith  and  the  Creed,  Dogmatic  teaching  of  the  Church 
of  the  fourth  and  fifth  centuries.     Third  edition.     London,  1889. 


SELECT   LITERATURE.  117 

§  138.    Select  Literature. 

/.    General  Collection  of  Creeds. 

HALL,  PETER.    The  Harmony  of  Protestant  Confessions,  etc.    London, 

1842. 
JACOBS,  H.  E.    The  Book  of  Concord,  or  the  Symbolical  Books  of 

the  Evang.  Lutheran  Church,  with  historical  Introduction, 

Notes,   etc.      2  vols.      Philadelphia,   1882.      The  standard 

English  edition. 
MUELLER,  J.  T.    Die  symbolischen   Buecher  der  evang.-luth.  Kirche 

deutsch  und  lateinisch.    Third  edition.     Stuttgart,  1869.    The 

standard  edition  of  the  original  texts. 
NIEMEYER,   H.  A.      Collectio  Confessionum  in   Ecclesiis  Reformatis. 

Leipsic,  1840. 
SCHAFF,  PHILIP.    The  Creeds  of  Christendom,  with  a  history  and 

critical  notes.     3  vols.     Fourth  edition.     New  York,  1884. 

The  standard  work,  a  library  in  itself,  with  full  bibliography. 

2,  Works  on  Creeds  in  General. 

CASPARI,  C.  P.    Quellen  zur  Geschichte  des  Taufsymbols  und  der  Glau- 

bensregel.    3  vols.     Christiania,  18(36 — 1875. 
LUMLY,  J.  R.    The  History  of  the  Creeds,  etc.    London,  1873. 
SWAINSON,  C.  A.    The  Creeds  of  the  Church  in  their  relations  to  the 

Word  of  God,  etc.     (Hulsean  Lecture  for  1857.)     Cambridge, 

1858. 

3.  Works  on  Particular  Creeds. 

BETHUNE,  G.  W.    Expository  Lectures  on  the  Heidelberg  Catechism 

2  vols.     New  York,  1864. 
BROWNE,  E.  H.    An  Exposition  of  the  Thirty-nine  Articles,  etc.    New 

York,  1869. 
FRANK,  F.  H.  R.    Die  Theologie  der  Konkordienformel  u.  s.  w.    4  vols. 

Erlangen,  1858—1865. 
HARVEY,  W.    History  and  Theology  of  the  Three  Creeds.    2   vols. 

Cambridge,  1856. 
HEURTLEY,  C.  A.    The  Athanasian  Creed.    Oxford,  1872. 
HODGE,  A.  A.    A  Commentary  on  the  Confession  of  Faith,  etc.    Phila- 
delphia. 
KRAUTH,   C.   P.     The    Conservative    Reformation   and   its   Theology 

Philadelphia,  1871. 
MACLEAR,  G.  T.    Introduction  to  the  Creeds.    Second  revised  edition. 

London,  1890.     On  the  three  early  creeds.     Excellent. 
MACLEAR  and  WILLIAMS.    An  Introduction  to  Articles  of  the  Church  of 

England.    London,  1895.    One  of  the  best  of  its  kind. 


118  HISTORICAL  THEOLOGY. 

PEARSON,  JOHN.    An  Exposition  of  the  Creed.    Edited  by  Chevallier. 

SWAINSON,  C.  A.  The  Nicene  and  the  Apostles'  Creeds.  Their  liter- 
ary history,  together  with  an  account  of  the  growth  and 
reception  of  the  creed  of  St.  Athanasius.     London,  1875. 

ZOECKLER,  0.  Die  Augsburgische  Kontession  u.  s.  w.  Frankfort, 
1870. 

4.    Text-Books  on  Comparative  Symbolics. 

GRAUL,  K.  The  Distinctive  Doctrines  of  the  Different  Christian  Con- 
fessions. Edited  by  Seeberg.  Translated  from  the  twelfth 
German  edition  by  Martens.  Columbus,  Ohio.  A  popular 
work. 

GUERICKE,  H.  E.  F.  Allgemeine  christliche  Symbolik,  etc.  Leipsic, 
1860.     By  a  confessional  Lutheran. 

GUENTHER,  M.  Populaere  Symbolik.  Second  edition.  St.  Louis, 
1881. 

GUMLICH,  G.  A.  Christian  Creeds  and  Confessions.  Translated  from 
the  German  by  Wheatley.     New  York,  1894. 

Moehler,  J.  A.  Symbolism,  or  the  Doctrinal  differences  between 
Catholics  and  Protestants.  English  translation  of  fifth  Ger- 
man edition.  A  masterly  defense  of  Roman  Catholicism. 
New  York,  1844.     (Seventh  German  edition  1864.) 

OEHLER,  G.  F.    Lehrbuch  der  Symbolik.    Tuebingen,  1876. 

PLITT,  G.    Grundriss  der  Symbolik  fuer  Vorlesungen.    Erlangen,  1875. 

SCHEELE,  K.  H.  G.  Theologisk  Symbolik.  2  vols.  Upsala,  1877— 
1879.     Also  in  German. 

SCHNECKENBURGER,  M.  Vergl.  Darstellung  des  luth.  und  reform. 
Lehrbegriffs.    2  vols.    Stuttgart,  1855. 

WINER,  G.  B.  A  Comparative  View  of  the  Doctrines  and  Confessions 
of  the  Various  Communities  of  Christendom,  etc.  Edinburgh, 
1873.     A  very  useful  book. 


VII.    ECCLESIASTICAL  ARCHAEOLOGY. 

§  139.    Definition. 

This  science  has  as  its  aim  the  scientific  investigation 
and  representation  of  the  art,  constitution,  government, 
discipline,  worship,  rites,  and  life  of  the  early  Christian 
Church. 

Some  have  regarded  the  death  of  Gregory  the  Great 
(A.  D.  604)  a  proper  limit  to  Christian  archaeological 


ECCLESIASTICAL  ARCHAEOLOGY.  119 

inquiries ;  others  have  extended  it  to  the  age  of  Hilde- 
brand,  in  the  eleventh  century ;  while  still  others  have 
made  the  Reformation  of  the  sixteenth  century,  the  limit 
and  the  line  of  separation  between  the  old  and  the  new. 
It  is  probably  best  with  some  of  the  later  writers  on  this 
subject  to  end  the  period  with  the  second  Trullan  Council 
at  Constantinople,  A.  D.  692.  Prior  to  this  the  Church 
had  undergone  most  of  its  fundamental  changes,  and 
Christian  art  and  institutions  had  developed  a  type  that 
remained  essentially  fixed  for  five  hundred  years. 

§  140.    Divisions. 

The  science  of  Christian  Archaeology  may  be  divided 
into  four  divisions : 

1.  The  archaeology  of  Christian  art; 

2.  The  archaeology  of  the  constitution  and  govern- 
ment of  the  Christian  Church ; 

3.  The  archaeology  of  Christian  worship  and  rites ; 

4.  The  archaeology  of  Christian  life. 

The  archaeology  of  Christian  Art  examines  Christian 
thought,  life,  doctrines,  and  institutions  as  they  are  found 
crystallized  and  expressed  in  monuments, — monumental 
evidence  being  here  used  in  distinction  from  documentary. 
It  includes  the  examination  of  the  geography  and  chro- 
nology of  Christian  art  monuments  ;  the  influences  exerted 
upon  Christian  art  by  Judaism  and^heathenism  ;  the  sym- 
bolism of  Christian  art;  the  history  and  monuments  of 
Christian  paintings  and  mosaics,  of  Christian  sculpture, 
architecture,  music  and  poetry.  It  carefully  studies  the 
Christian  burial  monuments,  also  Christian  inscriptions, 
coins,  medals,  seals,  rings,  diptychs,  and  furniture. 

The  archaeology  of  the  Constitution  and  Government 
of  the  Christian  Church  includes:  1)  the  examination  of 


120  HISTORICAL  THEOLOGY. 

the  fundamental  idea  of  the  Christian  Church  as  revealed 
in  the  New  Testament  Scriptures;  2)  the  Church  in  its 
organized  form  ;  3)  the  offices  and  officers  of  the  Church ; 
4)  Church  discipline. 

The  archaeology  of  Christian  Worship,  and  rites  em- 
braces:  1)  the  means  of  public  religious  education  and 
edification,  including  prayer,  singing,  reading  of  the 
Scriptures,  preaching,  etc.;  2)  the  Sacraments,  their 
nature,  number,  efficacy,  candidates,  ministrants,  mode 
and  place  of  celebration  ;  3)  the  sacred  times  and  seasons, 
as  the  Lord's  Day,  Easter,  Christmas,  etc. 

The  archaeology  of  Christian  Life  considers :  1 )  the 
Christian  family,  its  basis  and  significance  ;  2)  the  opinion 
of  the  Church  respecting  the  marriage  relation,  the  treat- 
ment of  slavery,  household  religion,  etc.;  3)  the  relation 
of  Christians  to  trades  and  business  ;  what  vocations  were 
lawful,  what  forbidden ;  4)  the  relation  of  the  Christian 
Church  to  charities,  the  care  for  the  poor,  orphanages, 
hospitals,  etc.;  5)  the  social  and  literary  position  of  the 
Early  Church;  6)  the  care  for  the  dead,  Christian  burial, 
prayers  for  the  dead,  etc. 

§  141.    History. 

The  study  of  Christian  Archaeology  properly  dates 
from  the  sixteenth  century.  It  was  occasioned  by  the 
general  revival  of  classical  learning,  but  especially  by  the 
earnest  controversies  of  the  Reformation  period.  In  this 
connection  we  must  mention  Flacius  and  his  co-laborers 
in  the  Magdeburg  Centuries  on  the  side  of  the  Protestants, 
and  Baronius  of  the  Roman  Catholic  Church,  who  pub- 
lished his  Annates  Ecclesiae  after  thirty  years  of  laborious 
investigations,  a  work  from  which  Roman  Catholic  writers, 
ever  since,  draw  their  materials  of  defense.     Among  the 


SELECT   LITERATURE.  121 

Anglicans  especial  mention  must  be  made  of  Bingham, 
whose  great  work  Origenes  Ecclesiasticae  was  published 
from  1708—26. 

§  142.    Select  Literature. 

The  literature  of  this  science  is  immense,  especially 

in  German  and  French.     We  will  refer  only  to  a  few  of 

the  more  important  works  in  English,  referring  the  student 

to  the  fuller  bibliography  given  by  Dr.   Bennett  in  his 

Christian  Archaeology,   a  work  which  should  be  studied 

first  of  all. 

BENNETT,  C.  W.    Christian  Archaeology.    New  York,  1888. 

BINGHAM,  J.  Antiquities  of  the  Christian  Church.  Best  edition  by 
Pitman,  revised  by  Richard  Bingham,  in  10  vols.  Oxford, 
1855. 

HATCH,  E.  The  Organization  of  the  Early  Christian  Church.  (Hamp- 
ton Lecture  1881.)    London,  1882. 

HULME,  F.  E.    Symbolism  in  Christian  Art.    New  York,  1891. 

LINDSAY,  LORD.    History  of  Christian  Art.    London,  1885. 

LUEBKE,  W.    Ecclesiastical  Art  in  Germany,  etc.    Edinburgh,  1876. 

MAITLAND,  C.    The  Church  in  the  Catacombs,  etc.    London,  1847. 

MARIOTT.  The  Testimony  of  the  Catacombs  and  other  Monuments  of 
Christianity,  etc.    London,  1870. 

NEANDER,  A.  A  History  of  the  Planting  and  Training  of  the  Christian 
Church.    Robinson's  edition.    New  York,  1864. 

NORTHCOTE  and  BROWNLOW.  Roma  Sotteranea,  etc.  2  vols.  Lon- 
don, 1879. 

PALMER,  W.  An  Introduction  to  Early  Christian  Symbolism.  London, 
1884. 

SMITH  and  CHEETHAM.  Dictionary  of  Christian  Antiquities.  2  vols. 
Hartford,  1876—1880. 

TYRWHITT.    Christian  Art  Symbolism.    London,  1881. 

UHLHORN,  J.  G.  W.  Conflict  of  Christianity  with  Heathenism.  New 
York,  1879. 

UHLHORN,  J.  G.  W.  Christian  Charity  in  the  Ancient  Church.  New 
York,  1883. 

WITH  ROW,  W.  H.    The  Catacombs  of  Rome,  etc.    New  York,  1874. 


122  HISTORICAL  THEOLOGY. 

VIII.    STATISTICS. 

§  143.    Statistics.1 

The  history  of  the  Church  when  it  reaches  the  present 
spreads  out  into  statistics.  As  archaeology  is  occupied 
mainly  with  the  past,  statistics  is  occupied  mainly  with 
the  present,  not  however  as  history  is  with  events,  but 
with  conditions  and  circumstances.  But  as  archaeology 
rises  also  into  the  present  in  following  up  the  past,  so 
statistics  in  following  up  the  present,  in  the  direction  of 
its  roots,  runs  into  the  past ;  it  has  a  sphere  in  certain 
points  in  the  past  in  which  it  takes  its  place  as  in  a  time 
then  present. 

"Statistics,"  says  a  German  writer,  "is  history  stand- 
ing still."  It  is  indeed  true  that  points  of  time  selected 
by  ecclesiastical  statistics  are  not  those  of  transition  and 
excitement,  as  a  nation  would  be  least  likely  to  take  its 
census  in  time  of  war.  Its  greatest  points  are  those 
points  of  rest  which  lie  at  the  boundaries  of  great  eras. 
Points  of  this  kind  are  such  as  these,  the  world  just  before 
the  introduction  of  Christianity,  the  time  of  Charlemagne, 
the  time  of  Hildebrand,  of  Innocent  III,  of  the  Church 
just  before  the  opening  of  the  Reformation.  All  these  are 
suitable  for  Church  statistics. 

The  statistics  of  the  present,  taking  the  word  statis- 
tics in  the  proper  sense,  comprehends,  like  Church  His- 
tory, the  entire  kingdom  of  God  in  its  earthly  manifesta- 
tion. It  is  occupied  with  such  topics,  as  the  present 
condition  of  Christianity  in  its  external  extension,  the  geo- 
graphical boundaries  of  the  Church,  the  statistics  of  mis- 
sions, the  present  state  of  Church  constitution,  its  cultus, 

i  See  Manuscript  Lectures  of  Dr.  Krauth. 


STATISTICS.  123 

its  morals,  its  customs,  and  its  doctrines.  The  statistics  of 
doctrines  may  stop  with  the  mere  furnishing  of  the  exter- 
nal facts  or  with  the  predominant  confessions  as  religious 
tendencies,  as  is  the  case  in  most  statistical  works,  giving 
the  numerical  proportion  of  the  Roman  Catholic,  Lutheran 
and  other  populations  of  the  various  lands  and  of. the 
world ;  or  statistics  can  go  further  and  present  a  picture 
of  the  condition  of  doctrine.  One  of  the  most  prominent 
topics  of  statistics  is  the  constitution  of  the  Church,  the 
boundaries  of  its  particular  forms  of  government,  its  dio- 
ceses and  parishes,  the  number  of  its  clergy  and  their 
official  positions.  The  cultus  of  the  Church  furnishes 
another  obvious  topic  of  statistics, —  the  account  of  the 
prevailing  modes  of  worship  and  usages. 

Most  difficult  of  all  is  the  display  of  the  present  life 
of  the  Church  with  all  its  lights  and  shadows.  To  do 
this  requires  that  refined  art  which  is  also  needed  in  the 
delineating  of  history.  The  groupings  can  be  made  in 
statistics  from  different  points  of  view,  as  by  countries, 
by  doctrines,  by  the  constitution  of  the  Church,  and  by 
cultus.  Each  method  has  its  advantages  and  defects,  and 
that  system  is  most  perfect  which  best  combines  the 
advantages  of  the  whole  and  avoids  the  defects  of  each. 

The  literature  of  the  subject  is  immense,  and  it  is 
sufficient  to  refer  to  the  works  of  Schem,1  Dorchester,2  and 
Carroll,3  and  in  general  to  the  Ecclesiastical  Year-Books  of 
the  various  denominations. 


i  American  Ecclesiastical  Year-Book. 

2  Problem  of  Religious  Progress.    New  York,  1881. 

3  Religious  Forces  of  the  United  States.    New  York,  1893. 


PART  III. 

SYSTEMATIC  THEOLOGY. 


PART  III.    SYSTEMATIC  THEOLOGY. 

§  144.    Definition  and  Scope. 

Systematic  Theology  is  the  highest  form  of  theological 
science,  and  the  study  of  it  follows  that  of  Exegetical 
and  Historical  Theology.  We  may  define  it  as  the  scien- 
tific presentation  of  Christian  doctrine  in  its  relation  to 
both  faith  and  morals.  For  its  successful  study  a  previ- 
ous culture  is  demanded,  of  an  exegetical,  historical  and 
philosophical  character. 

Although  we  accept  the  fact  of  Christianity  as  a  divine 
fact,  this  presupposition  must  be  justified  by  a  scientific 
discussion  to  the  religious  consciousness.  Hence,  Apolo- 
getical  investigation  must  precede  the  purely  dogmatical 
and  ethical. 

Systematic  Theology,  therefore,  naturally  comprises 
the  sciences  of  Apologetics,  Dogmatics  and  Ethics. 

§  145.    Methodology  of  Systematic  Theology. 

The  study  of  Systematic  Theology  follows  that  of 
Exegetical  and  Historical  Theology.  Dogmatics  can  not 
be  thoroughly  reached  by  mere  mental  or  speculative 
process.  It  must  as  a  true  possession  of  the  soul  be 
reached  by  earnest  struggle.  Here,  as  in  every  part  of  the 
kingdom  of  heaven,  he  who  hopes  to  enter,  must  strive  to 
enter.  What  is  true  of  Dogmatics  is  even  more  conspicu- 
ously true  of  Ethics.  He  who  will  have  them  both,  must 
live  them  both — the  eyes  of  his  understanding  must  be 
illumined  by  a  heavenly  light,  and  his  heart  quickened 
by  a  divine  power.     Our  holy  faith  as  a  conviction  and  a 


128  SYSTEMATIC  THEOLOGY. 

life-force  must  justify  itself  before  the  tribunal  of  our  own 
conscience. 

Educational  acceptance  is  not  sufficient.  We  are  to 
study  Apologetics  not  as  the  means  by  which  we  can 
make  successful  experiments  upon  others,  but  as  the 
means  of  strengthening  by  our  own  judgment  what  is 
already  accepted  by  our  own  heart.  We  must  have  a  hope 
within  us  before  we  can  render  to  any  man  a  reason  for 
our  hope. 

The  study  of  Theological  Encyclopedia  in  all  its  parts 
should  tend  to  awaken  an  interest  in  Systematic  Theology 
which  is  the  centre  of  all  the  rest.  All  the  other  depart- 
ments run  out  from  it,  and  of  necessity  run  into  it.  It  is 
the  brain  centre  of  the  theological  nerve-system.  The 
theologian,  from  the  time  of  his  first  steps  in  the  domain 
of  science,  should  fix  his  gaze  on  that  point  at  which 
all  theology  has  its  scientific  completion.  In  the  multi- 
tude of  steps  he  must  not  lose  sight  of  the  goal.  His 
exegesis  and  church  history  must  not  spread  out  into 
a  morass,  but  must  gather  into  the  one  clear  central  stream 
which  runs  in  the  main  channel  of  the  systems  of  theology. 

The  complete  mastery  of  Systematic  Theology  in  any 
or  all  of  its  three  departments  is  not  a  thing  of  an  hour. 
Its  heights  are  not  to  be  carried  by  storm,  nor  reached  by 
flight,  but  must  be  attained  by  long  patient  climbing. 
The  maturing  of  its  fruits  requires  long  sunshine  and 
many  dews.  The  study  of  Dogmatics  must  be  both  his- 
torical and  philosophical.  The  mere  historical  dogmati- 
cian,  who  carries  his  Loci,  derived  from  a  compend  "loose," 
as  it  has  been  expressed,  with  no  grasp  of  heart,  no  real 
sympathy  with  them,  is  according  to  Hegel,  like  an 
accountant  who  keeps  the  books  which  record  the  wealth 
of  another  man,   while  he   remains   poor  himself.     The 


METHODOLOGY  OF  SYSTEMATIC  THEOLOGY.  129 

mere  speculator,  on  the  other  hand,  without  a  historic 
foundation,  is  like  the  commercial  speculator,  who  for 
want  of  solid  capital  becomes  bankrupt. 

In  addition  to  what  is  received  in  the  lecture  room, 
the  student  of  theology  should  gain  all  he  can,  by  reading, 
by  conversation,  and  by  discussion,  being  careful  through 
the  whole  to  preserve  the  earnestness  of  heart,  the  true 
mind  of  Christ,  which  alone  can  make  the  real  theologian. 
All  reading  of  rationalistic  books  is  to  be  conditioned  by 
the  earnest  desire  to  fit  ourselves  to  counteract  them  and 
by  reasonable  conviction  that  we  have  a  vocation  for  this 
work  of  counteracting  them.  Otherwise  we  had  better 
leave  bad  books  alone.  The  physician  comes  in  contact 
with  small  pox  only  in  hope  of  curing  it.  The  man  who 
exposes  himself  to  its  contagion  except  in  the  way  of  duty 
is  at  least  a  fool,  if  he  be  not  a  suicide  in  purpose.  We 
should  not,  however,  even  for  the  higher  end  prematurely 
expose  ourselves  to  the  baneful  influences  of  false  doctrine. 
Often  it  is  the  result  of  vanity  that  the  young  men  rush 
in  boldly,  where  their  wiser  seniors  are  cautious.  We 
must  learn  to  swim,  though  men  have  been  drowned  in 
learning  to  swim.  We  must  learn  to  swim,  for  though 
some  have  been  drowned  in  learning,  many  more  have 
been  drowned  in  not  learning, —  but  it  must  be  at  the  end 
of  our  learning,  not  at  the  beginning  of  it,  that  we  throw 
ourselves  into  the  whirlpool  even  to  rescue  the  drowning. 
Many  a  man  has  plunged  into  the  depths  of  infidel  specu- 
lation, not  to  the  saving  of  others,  but  only  to  go  to  the 
bottom  himself. 

Apologetics  takes  the  first  place,  in  the  order  of  study, 
among  the  branches  of  Systematic  Theology,  especially  in 
these  modern  days,  as  it  is  closely  interwoven  with  all 
the  important  truths  taught  by  Dogmatics  and  illustrated 


130  SYSTEMATIC  THEOLOGY. 

by  Ethics.  It  is  the  foundation  upon  which  the  other 
sciences  must  rest.  With  reference  to  Apologetics,  this 
practical  way  is  pointed  out  by  our  Lord  himself  (John 
7:  17)  "If  any  man  willeth  to  do  his  will,  he  shall  know 
of  the  teaching,  whether  it  be  of  God." 

§  146.    Utility  of  the  Study  of  Systematic  Theology. 

It  is  scarcely  necessary  that  we  discuss  this  self-evi- 
dent fact.  But  some  theologians  take  pains  to  develop 
very  fully  its  value,  and  this  seems  to  be  needed  in  some 
denominations. 

Cave  (§75):  The  utility  of  such  a  science  is  manifest : 

1)  Truth  of  any  kind  is  its  own  reward,  at  once  satisfying, 
quickening,  enlarging,  and  strengthening  the  mind,  especially 
truth  that  is  systematized.  What  shall  be  said  of  the  intrinsic 
value  of  so  inexpressibly  important  branch  of  truth  as  religion  ? 

2)  All  previous  branches  of  theology  receive  in  Systematic 
Theology  a  nobler  setting. 

3)  The  systematic  form  of  these  three  branches  of  Systematic 
Theology  has  both  its  intrinsic  and  its  probative  value.  Isolated 
reasonings  are  precious  ;  but  innumerable  reasonings  blended 
into  one  scientific  whole  are  priceless.  An  opinion  in  one  place 
or  an  opinion  in  another  may  seem  open  to  doubt ;  but  shape  the 
facts  and  theories  into  a  connected  whole,  and  their  strength  is 
augmented  a  hundredfold. 

4)  There  is  a  high  value  in  the  accurate  formulas  of  Systematic 
Theology.  Definitions  which  are  the  first  objects  of  acquaintance 
to  the  learner  are  the  last  objects  of  discovery  to  the  investigator. 
Elementary  as  these  definitions  often  appear,  the  history  of  their 
framing  is  the  history  of  great  controversies. 

5)  The  study  of  these  branches  of  Systematic  Theology  has 
its  practical  usefulness.  The  greater  the  knowledge  of  religious 
truth,  the  more  worthy  and  the  more  easy  should  be  the  just 
conduct  of  life. 

6)  The  study  of  the  different  branches  of  Systematic  Theol- 
ogy will  strengthen  the  judgment  as  to  the  best  methods  of 
communicating  and  defending  Christian  truth.     Let  the  teacher 


APOLOGETICS.  131 

present  in  popular  form  what  the  science  of  Systematic  Theology 
presents  in  scientific  manner,  and  his  statement  of  truth  will  be 
as  wise  as  his  defense  of  truth  will  be  masterly. 


I.    APOLOGETICS. 

§  147.    Definition  and  Aim. 

Apologetics  is  the  science  which  vindicates  the  truths 
of  Christianity  in  its  two-fold  aspect :  1 )  of  defending  its 
essential  nature  and  relations,  on  the  one  side,  and  2)  of 
showing  the  falsity  of  the  principles  opposed  to  it,  on  the 
other. 

Some  writers  distinguish  between  Apology,  a  popular 
defense,  and  Apologetics,  a  scientific  defense,  but  it  is 
better  to  regard  Apology  as  the  defense  against  a  particular 
set  of  objections,  and  Apologetics  as  the  science  of  the 
principles  on  which  Apologies  are  to  be  constructed.  In 
its  formal  aspect,  apologetics  is  a  philosophical  and  his- 
torical science,  for  its  proofs  are  drawn  from  that  which  is 
internal,  reason  and  conscience,  as  well  as  from  the  exter- 
nal, history.  It  differs  from  Polemics,  in  that  the  latter 
is  the  science  of  theological  warfare,  directed  against  error 
and  false  apprehension  of  the  truth  within  the  church,  and 
from  Irenics  which  seek  to  present  the  points  of  agreement 
among  Christians  with  a  view  to  ultimate  union. 

Ebrard  (§3):  "Christian  Apologetics  is  distinguished  from 
the  mere  apology  in  this,  that  it  is  not  determined  in  course  and 
method  by  the  attacks  appearing  casually  at  any  point  of  time, 
but  from  the  very  nature  of  Christianity  itself  deduces  the  method 
of  the  defense  of  the  same,  and  consequently  the  defense  itself. 
Every  apologetics  is  an  apology ;  but  every  apology  is  not  an 
apologetics." 

Schaff  (§  190):  "Schleiermacher  makes  Apologetics  the  first 
in  the  order  of  the  theological  sciences  ;  but  Christianity  can  not 


132  SYSTEMATIC  THEOLOGY. 

be  defended  before  it  is  made  known  from  the  Bible  and  Church 
History." 

§  148.    Necessity  of  Apologetics. 

Christianity  has  always  had  to  encounter  opposition, 
and  Christians  must  be  prepared  to  justify  to  themselves 
and  others  what  they  accept  and  believe.  Especially  if 
we  attempt  to  persuade  others  is  it  necessary  that  we  be 
always  ready  "to  give  answer  to  every  man  that  asketh  a 
reason  concerning  the  hope  that  is  in  us,  yet  with  meek- 
ness and  fear,  having  a  good  conscience"  (1  Pet.  3:  15). 

Schaff  lays  stress  upon  its  inward  necessity.  "Even 
if  idolatry  and  infidelity  should  entirely  disappear,  there 
would  still  be  room  for  Apologetics  to  satisfy  the  mind  of 
believers.     It  is  an  integral  part  of  theology  as  a  science." 

Schaff  (§  191):  "The  attacks  upon  Christianity  may  proceed 
either  from  rival  religions,  as  Judaism,  Heathenism,  Mohammed- 
anism ;  or  from  the  various  forms  of  infidelity  within  the  Church, 
as  Deism,  Rationalism,  Pantheism,  Atheism,  Materialism,  Agnos- 
ticism. The  former  attacks  have  long  since  been  overcome,  or 
have  ceased  to  be  formidable ;  the  latter  are  still  going  on  and 
will  continue  to  the  end  of  time.  .  .  Every  age  must  produce  its 
own  apologies  adapted  to  prevailing  tendencies  and  wants." 

§  149.    Value  and  Use. 

Apologetics  has  its  main  value  and  use  in  and  for 
the  Church,  for  unbelievers  very  seldom  read  theological 
books.  These  apologetical  writings  strengthen  and  con- 
firm the  faith  of  the  believer,  give  him  a  clearer  view  of 
the  foundations  of  his  faith,  and  furnish  him  with  weapons 
to  confute  the  adversaries  of  the  faith. 

Stewart  {Handbook  of  Christian  Evidences)  calls  our 
attention  to  the  fact  that  the  arguments  in  Apologetics  do 
not  claim  to  be  demonstrative,  but  to  have  just  as  high  a 
degree  of  probability  as  in  the  case  of  other  principles 


OUTLINE  OF  A  SCHEME  OF  APOLOGETICS.  183 

which  determine  human  action.  They  do  not,  like  a 
mathematical  proposition,  compel  belief,  or  make  truth 
apparent  to  all  who  understand  what  the  words  mean. 
But  this  admission  does  not  mean  that  the  whole  argument 
is  weak.  Evidence  may  be  probable  evidence  only,  and 
yet  be  of  any  degree  of  strength.  Probability  is  our  guide 
in  all  the  affairs  of  life. 

§  150.   Tendencies  in  Apologetics. 

The  tendencies  which  have  manifested  themselves  in 
giving  shape  to  Apologetics  may  be  arranged  into  periods : 

1.  The  defense  against  Judaism. 

2.  The  defense  against  Paganism,  as  shown  in  Gnos- 
ticism, Polytheism,  Mythology,  and  Idolatry  in  general. 

3.  The  defense  against  Mohammedanism. 

4.  The  defense  against  modern  Heathenism,  as  dis- 
played by  Brahmanism,  Buddhism,  and  the  Religions  of 
the  East. 

5.  The  defense  against  modern  infidelity :  1)  Deism, 
2)  Atheism,  3)  Pantheism,  4)  Rationalism,  5)  Material- 
ism, 6)  Positivism,  7)  Agnosticism,  8)  Against  the  objec- 
tions raised  by  the  Natural  Sciences. 

All  the  forms  of  Modern  Infidelity  take  diverse  shapes 
in  different  countries,  whether  in  England,  or  France,  or 
Germany,  or  in  the  United  States. 

§  151.    Outline  of  a  Scheme  of  Apologetics. 

The  materials  of  which  Apologetics  must  make  use 
may  perhaps  be  best  distributed  in  the  following  general 
scheme  i1 


i  See  Henry  B.  Smith,  Apologetics,  a  course  of  lectures  (pp. 
9—16).  New  York  1882;  also  see  the  famous  work  of  Ebrard, 
Apologetics,  the  scientific  vindication  of  Christianity.  3  vols. 
Edinburgh,  1886. 


134  SYSTEMATIC  THEOLOGY. 

I.    FUNDAMENTAL  APOLOGETICS. 
1.    The  Being  and  Nature  of  God. 
1)  Materialism;  2)  Atheism;  3)  Pantheism;  4)  Deism;  5) 
Rationalism  ;  6)  Efficient  and  Final  Causes  ;  7)  Natural  Theology. 

2.    The  Cosmological  Question. 
1)  Creation  ;  2)  Order  and  Design  ;  3)  Doctrine  of  Evolution ; 
4)  Bible  and  Science. 

3.    The  Anthropological  Question. 
1)  Nature  of  Man  ;  2)  Relation  to  brutes  ;  3)  Denial  of  Free- 
dom of  the  Will;  4)  Man  a  religious  Being. 

4.    The  Ethical  Question. 

1)  The  Moral  Law ;  2)  Moral  Government ;  3)  Sin ;  4)  Re- 
demption. 

5.    The  Question  of  Man's  immortality. 

6.    Anti-Theistic  and  Anti- Christian  Systems  opposed  to 
Christianity. 

II.    HISTORICAL  APOLOGETICS. 

1.    The  Supernatural  in  History  in  General. 
1)  Its  nature;  2)  its  necessity;  3)  its  possibility;  4)  its  re- 
ality;  5)  its  truth;    6)  its  manifestation;    7)  revelation  and  in- 
spiration. 

2.    The  Special  Forms  of  the  Supernatural  in  History. 
1)  Prophecy,  the  supernatural  in  Word;    2)    Miracle,  the 
super-natural  in  Act,  a)  idea  of  miracle  ;  b)  necessity  ;  c)  possibil- 
ity;  d)  probability  ;  e)  proof  of  actuality  ;  0  miracle  and  natural 
law. 

3.    The  Bible  in  History. 

1)  Its  inspiration ;  2)  unity ;  3)  authority ;  4)  testimony. 
4.    Christ  in  History. 

1)  Redeeming  acts  of  God, — a)  incarnation;  b)  atonement, 
etc.  2)  Effects  of  Redemption,  —  a)  upon  the  individual;  b) 
society  ;  c)  nations. 

5.    The  Church  in  History. 
1)  Witness  to  the  truth  ;  2)  world  wide  power ;  3)  beneficent 
working. 


THE  HISTORY  OF  APOLOGETICS.  135 

III.  PHILOSOPHICAL  APOLOGETICS. 

1.  Philosophy  of  Religion,  proving  by  the  history  of  religion, 
and  a  comparison  of  its  various  forms,  that  Christianity  is  the 
one  absolute  religion.     The  Science  of  Comparative  Religions. 

2.  Philosophy  of  History,  showing  that  Christianity  is  the 
key  to  the  enigmas  of  man's  destiny. 

3.  Philosophy  of  Christianity ,  comparing  it  with  philosophy 
in  general,  showing  that  Christianity  as  a  system  of  truth  is 
higher  and  better  than  any  system  of  philosophy. l 

§  152.    The  History  of  Apologetics. 

During  the  first  three  centuries  the  Christians  had  to 
defend  themselves  against  false  accusations  made  by 
heathenism  and  Judaism,  and  this  circumstance  explains 
why  at  first  Apologetics  was  altogether  of  a  defensive 
character.  Among  the  earlier  Apologists  we  may  mention 
especially  Justin  Martyr,  Athenagoras,  and  Clement  of 
Alexandria,  among  the  Greek  writers,  and  Tertullian, 
Cyprian,  and  Lactantius,  among  the  Latin  writers.  From 
the  time  of  Constantine  the  Great  to  the  middle  of  the 
fifth  century,  Christian  apology  developed  still  further,  and 
its  problems  widened,  and  Apologetics  took  on  a  polemic- 
al character.  To  this  period  belong  the  works  of  Atha- 
nasius,  Augustine,  and  Cyril  of  Alexandria. 

Up  to  the  twelfth  century  this  science  was  chiefly 
occupied  with  adversaries  within  the  Church. 

The  Reformers  were  too  much  engaged  in  the  great 
questions  that  arose  within  the  Church  to  pay  much  atten- 
tion to  Apologetics,  but  ere  long  the  science  came  again 
into  notice.  Grotius  wrote  his  famous  Truth  of  the 
Christian  Religion  in  1627,  for  seamen  who  came  in  contact 
with     Mohammedans     and    heathens.       Pascal    in    his 


1  It  is  not  to  be  supposed  that  such  a  vindication  of  Christianity  can  be 
found  in  any  one  book  or  in  books  written  by  any  one  man.  The  literature  is 
immense  comprising  thousands  of  volumes. 


136  SYSTEMATIC  THEOLOGY. 

Thoughts  on  Religion  (1669)  has  given  us  deep  hints  of  the 
true  nature  and  method  of  apology.  During  the  period 
(1650—1825)  that  Deism  and  Naturalism  had  such  great 
influence  in  England,  France,  and  Germany,  a  large  num- 
ber of  apologetical  works  were  produced,  especially  in 
England.  Among  the  most  prominent  authors  may  be 
mentioned  Cudworth  (d.  1688),  Stillingfleet  (d.  1699), 
Locke  (d.  1704),  Waterland  (</.  1740),  Butler  (d.  1752), 
the  author  of  the  famous  Analogy,  Lardner  {d.  1768), 
Warburton  (d.  1779),  the  founder  of  the  "Warburtonian 
Lectures,"  George  Campbell  (d.  1796),  and  Paley  (d. 
1805). 

In  France,  Chateaubriand  (d.  1848)  defended  the 
Genius  of  Christianity  and  proved  its  greatness  by  the 
history  of  its  martyrs. 

The  German  apologists  of  the  last  century  were  divided 
into  two  camps,  some  strictly  orthodox,  others  latitudi- 
narian.  The  appearance  of  the  "Wolfenbuettel  Fragments," 
written  by  Reimarus  (d.  1768),  and  published  by  Lessing, 
in  1774—78,  called  forth  many  apologetical  works.  Of 
the  more  prominent  authors  of  the  last  century  we  may 
mention  Sack  (A.  F.  W.),  Lilienthal  (16  vols.  1750—82), 
Noesselt,  Haller,  Less,  Roos,  and  Kleuker. 

It  is  however  only  in  this  century  that  Apologetics 
has  taken  rank  as  a  separate  science,  and  the  literature 
has  become  immense.  It  is  only  necessary  to  refer  to 
such  names  as  Auberlen,  Christlieb,  Delitzsch,  Ebrard, 
Kurtz,  Luthardt,  Reusch,  Steinmeyer,  Tholuck,  Ullmann, 
Zezschwitz,  and  Zoeckler,  among  German  writers ;  to  Chal- 
mers, Cairns,  Calderwood,  and  Flint,  among  Scotch 
writers;  to  the  "Bampton,"  "Boyle,"  and  "Hulsean" 
lecturers;  to  Liddon,  Row,  Lightfoot,  and  Ellicott,  among 
English  writers;   to  Gaussen,  Godet,  Guizot,  Janet,  and 


SELECT  LITERATURE.  137 

Pressense,  among  French  writers;  and  to  Joseph  Cook, 
Harris,  Fisher,  McCosh,  Schaff  and  Storrs,  among  Amer- 
ican writers. 

§  153.    Select  Literature. 

/.    Scientific  Apologetics. 

BAUMSTARK,  C.  E.  Christ.  Apologetik.  3  vols.  Frankfort,  1872— 
1879.  The  author  seeks  on  a  psychological  basis,  by  anthro- 
pological investigations,  to  exhibit  man's  religious  capacities, 
and  to  prove  that  Christianity  alone  satisfies  his  religious 
cravings. 

DELITZSCH,  F.  System,  der  Christ.  Apologetik.  Leipsic,  1869.  A 
valuable  work,  which  deserves  to  be  better  known  than  it 
is.  1.  Christianity  satisfies  the  religious  needs  and  cravings 
of  man.  2.  The  historical  actuality  of  Christianity  and  of 
the  Bible.  3.  The  Historical  actuality  of  the  agreement  and 
correspondence  of  Christianity  and  the  Bible. 

EBRARD,  J.  H.  A.    Apologetics.    3  vols.    Edinburgh,  1886. 

SMITH,  H.  B.    Apologetics.    194  pages.    New  York,  1882. 

2.    General  Apologetics. 

Aids  to  Faith.    By  several  writers.     London,  1861. 

AUBERLEN,  C.  A.    The  Divine  Revelation.    Edinburgh,  1867. 

Bampton  Lectures.    108  vols.    London,  1780—1888. 

Beweis  des  Glaubens.    An  able  periodical.    Guetersloh,  1865— 1890. 

BRUCE,  A.  B.    Apologetics,  etc.    New  York,  1896. 

BUTLER,  J.    The  Analogy  of  Religion. 

BUSHNELL,  H.    Nature  and  the  Supernatural.    New  York,  1887. 

CHATEAUBRIAND,  F.  R.  de.    Genius  of  Christianity.    New  York. 

Christian  Literature.  London,  1867.  A  reprint  of  some  of  the  most 
famous  of  the  earlier  apologetical  works,  containing  works 
by  Watson,  Paley,  Leslie,  Lyttleton,  Campbell,  West,  etc. 

Christian  Treasury.  London,  1863.  A  companion  volume  to  the 
above,  containing  works  by  Magee,  Witherspoon,  Less,  etc. 

CHRISTLIEB,  T.  Modern  Doubt  and  Christian  Belief.  New  York, 
1875. 

COOK,  JOSEPH.  Boston  Monday  Lectures.  10  vols.  Boston.  These 
lectures  cover  a  wide  field  on  Biology,  Transcendentalism, 
Orthodoxy,  Conscience,  Heredity,  Marriage,  Labor,  Social- 
ism, Orient,  Occident,  etc. 

FABER,  G.  S.  Difficulties  of  Infidelity,  etc.  New  York,  1866.  Con- 
tains a  very  full  bibliography  of  older  apologetical  works, 
of  several  thousand  volumes. 


138  SYSTEMATIC  THEOLOGY. 

FARRAR,  A.  S.    Critical  History  of  Free  Thought.    New  York,  1862. 
FISHER,  G.  P.    Supernatural  Origin  of  Christianity.    New  York. 
FISHER,  G.  P.    Manual  of  Christian  Evidences.    New  York,  1888. 
GODET,  F.    Lectures  in  Defence  of  the  Christian  Faith.    New  York. 
GUIZOT,  F.  P.    State  of  Christianity.    New  York,  1867. 
GUIZOT,  F.  P.     Essence  of  Christianity.    New  York,  1870. 
HARRISON,  A.  J.    Problems  of  Christianity  and  Skepticism.    New  York, 

1896. 
LUTHARDT,  C.  E.     Fundamental  Truihs.    Edinburgh,  1869. 
LUTHARDT,  C.  E.     Moral  Truths.    Edinburgh,  1873. 
LUTHARDT,  C.  E.    Saving  Truths.    Edinburgh,  1868. 

Very  valuable.  I.  Treats  of  God,  Creation,  Man,  Religion, 
Revelation,  Christianity,  and  the  Person  of  Christ.  II.  Treats 
of  Christian  Morality,  Marriage,  Home,  Christian  Virtues,  State 
and  Christianity,  Culture  and  Christianity.  III.  Treats  of  Sin, 
Grace,  the  God-Man,  Work  of  Redemption,  Church,  Holy  Script- 
ure, Means  of  Grace,  The  Last  Things. 

MACGREGOR,  JAMES.    The  Apology  of  the  Christian  Religion.    Edin- 
burgh, 1891. 
MACGREGOR,  JAMES.    Studies  in  the  History  of  Christian  Apologetics. 

1894. 
MAIR,  A.    Studies  in  Christian  Evidences.    Edinburgh,  1894. 
McCOSH,  JAMES.    Christianity  and  Positivism.    1872. 
ORR,  JAMES.    The  Christian  View  of  God,  etc.    Edinburgh,  1895. 
Present  Day  Tracts,  on  subjects  of  Christian  Evidence,  Doctrine, 

and  Morals.     By  various  writers.     Religious  Tract  Society. 

London,  1883. 
PRESSENSE,  E.  de.    A  Study  of  Origins.    New  York,  1884. 
REDFORD,  R.  A.    Primer  of  Christian  Evidence.    London,  1884. 
ROGERS,  HENRY.    The  Eclipse  of  Faith.    New  York. 
ROW,  C.  A.    Christian  Evidences  and  Modern  Thought.    London. 
ROW,  C.  A.    Manual  of  Christian  Evidences.    New  York,  1888. 
STEARNS,  L.  F.    The  Evidences  of  Christian  Experience.    New  York, 

1890. 
STEWART,  A.    Handbook  of  Christian  Evidences.    New  York,  1895. 
STORRS,  R.  S.    Divine  Origin  of  Christianity.    New  York,  1886. 
WRIGHT,  G.  F.    The  Logic  of  Christian  Evidence.    Andover,  1880. 
ZEZSCHWITZ.    Apologie  des  Christentums.    1866. 

3.    Natural  Theology. 

Bridgewater  Treatises.    On  the  power,  wisdom   and  goodness  of 
God  as  manifested  in  Creation.  11  vols.  London,  1832— 1840. 


SELECT  LITERATURE.  139 

CHADBOURNE,  P.  A.    Natural  Theology.    New  York,  1867. 
FISHER,  6.  P.    Grounds  of  Theistic  and  Christian  Belief.    New  York. 
FLINT,  ROBERT.    Theism.    Fifth  edition.     Edinburgh,  1886. 
FLINT,  ROBERT.    Anti-Theistic  Theories.     Second  edition.     Edin- 
burgh, 1880. 
HARRIS,  S.    The  Philosophic  Basis  of  Theism.    New  York. 
HARRIS,  S.    The  Self-Revelation  of  God.    New  York. 
JANET,  PAUL.    Final  Causes.    New  York. 
MURPHY,  J.  J.    The  Scientific  Basis  of  Faith.    1873. 
VALENTINE,  M.    Natural  Theology.    Chicago,  1885. 

4.    Inspiration  of  the  Bible. 
BANNERMAN,  JAMES.    Inspiration.    Edinburgh,  1865. 
BETTEX.    The  Bible  the  Word  of  God.    1906. 
BRUCE,  A.  B.    The  Chief  End  of  Revelation.    London,  1881. 
ELLIOTT,  CHARLES.    Inspiration  of  the  Scriptures.    Edinburgh,  1877. 
GAUSSEN,  L.    Theopneustia.    New  York,  1859. 
GIVEN,  J.  J.    Truths  of  Scripture,  etc.    Edinburgh,  1881. 
HENDERSON,  E.     Divine  Inspiration.      Fourth  edition.      London, 

1852. 
LEE,  WM.    Inspiration  of  Scripture,  etc.     Fifth  edition.     London, 

1882. 
MclNTOSH,  H.    Is  Christ  Infallible  and  the  Bible  True?    Edinburgh, 

1901. 
MANLY,  B.    The  Bible  Doctrine  of  Inspiration.    1888. 
ORR,  JAMES.    The  Problem  of  Old  Testament.    New  York,  1905. 
PATTON,  F.  C.     Inspiration  of  the  Scriptures.    Philadelphia,  1869. 
ROGERS,  HENRY.    The  Superhuman  Origin  of  the  Bible.    1890. 

See  also  the  various  works  on  Dogmatics. 

5.    Historical  Accuracy  of  the  Bible. 
BOSCAWEN,  W.    The  Bible  and  the  Monuments.    London,  1895. 
CONDER,  C.  R.    The  Bible  and  the  East.    1896. 
KINNS,  S.    Graven  in  the  Rock,  etc.    London,  1892. 
LENORMANT,  F.    The  Beginnings  of  History.    New  York,  1882. 
PINNOCK,  W.  H.    The  Bible  and  Contemporary  History.    London,  1887. 
RAWLINSON,  G.    Historical  Evidences  of  the  Truth  of  the  Scripture 

Records.    New  York,  1883. 
RAWLINSON,  G.     Egypt  and  Babylon.    New  York,  1885. 
RAWLINSON,  G.    Historical  Illustrations  of  Old  Testament.    London. 


140  SYSTEMATIC  THEOLOGY. 

RULE,  W.  H.    Oriental  Records.    Historical.    London. 
RULE,  W.  H.    Oriental  Records.    Monumental.     London. 
SAVILLE,  B.  W.    The  Truth  of  the  Bible.    London,  1871.     Compare 
also  the  works  of  Hengstenberg  and  Schrader,  p.  21. 

6.  Miracles. 

LIAS,  J.  J.    Are  Miracles  Credible?    London,  1883. 

LIDDON,  H.  P.  The  Divinity  of  Our  Lord.  Fifth  edition.  London, 
1871. 

MEAD,  C.  M.    Supernatural  Revelation.    Boston,  1898. 

SCHAFF,  PHILIP.    The  Person  of  Christ.    New  York,  1880. 

STEINMEYER,  F.  L.    Miracles  of  Our  Lord.    Edinburgh,  1875. 

STEINMEYER,  F.  L.  Passion  and  Resurrection  of  Our  Lord.  Edin- 
burgh, 1879. 

ULLMANN,  K.    The  Sinlessness  of  Jesus.    Edinburgh,  1870. 

7.  Prophecy. 

ELLIOTT,  C.    Old  Testament  Prophecy.    New  York,  1889. 

FAIRBAIRN,  P.    Prophecy.    Edinburgh,  1856. 

KEITH,  A.    Evidence  of  the  Truth  of  the  Christian  Religion,  derived  from 

the  literal  fulfillment  of  Prophecy.    Many  editions. 
REDFORD,  R.  A.    Prophecy,  its  Nature  and  Evidence.    London,  1882. 
SAVILLE,  B.  W.    Fulfilled  Prophecy,  etc.    London,  1882. 

8.    Religion  and  Science. 

BETTEX.    Science  and  Christianity.    1907. 

CALDERWOOD,  HENRY.    Science  and  Religion.    New  York,  1881. 

COOKE,  J.  P.  Religion  and  Chemistry.  Second  edition.  New  York, 
1880. 

DAWSON,  J.  W.    Nature  and  the  Bible.    New  York,  1875. 

DAWSON,  J.  W.    The  Origin  of  the  World.    New  York,  1877. 

DAWSON,  J.  W.    Modern  Ideas  of  Evolution,  etc.    New  York,  1890. 

GRAY,  ASA.    Darwiniana.    New  York,  1896. 

GUYOT,  A.    Creation.    New  York,  1884. 

JOHNSON,  F.    The  Christian's  Relation  to  Evolution.    Chicago,  1904. 

KINNS,  S.    Moses  and  Geology.    Seventh  edition.     London,  1884. 

LE  CONTE,  JOSEPH.  Evolution  and  its  Relation  to  Religious  Thought. 
New  York,  1885. 

LEWIS,  TAYLOR.    Nature  and  the  Scriptures.    New  York,  1875. 

PAULIN,  G.  No  Struggle  for  Existence.  No  Natural  Selection.  Edin- 
burgh, 1908. 


DOGMATICS.  141 

PRATT,  J.  H.    Scripture  and  Science  not  at  Variance.    London,  1872. 
REUSCH,  F.  H.    Nature  and  the  Bible.    2  vols.    Edinburgh,  1886. 
ROMANES,  G.  J.    Thoughts  on  Religion.    Chicago,  1897. 

9.    Comparative  Religion. 
See  Select  Literature  of  Church  History.    §117,  11,  5,  p.  79. 
JORDAN,  L.  H.    Comparative  Religion,  its  Genesis  and  Growth.    Edin- 
burgh, 1907. 

10.    Philosophy  of  History  and  Christianity. 

CALDECOTT  and  MACINTOSH.   Selections  from  the  Literature  of  Theism. 

Edinburgh,  1906. 

FAIRBAIRN.    The  Philosophy  of  the  Christian  Religion.    New  York, 
1902. 

PUENJER,  B.    History  of  the  Christian  Philosophy  of  Religion.    Edin- 
burgh. 


II.   DOGMATICS. 

§  154.    Definition  and  Aim. 

Dogmatics  is  the  Science  which  presents  in  their  con- 
nection and  mutual  relations,  the  doctrines  or  dogmas, 
which  it  is  its  aim  to  reproduce  from  the  religious  faith 
of  the  Christian  himself,  in  harmony  with  the  Scriptures 
and  the  teaching  of  the  Church.1  There  are  thus  three 
sources  of  the  science,  the  Bible,  the  teaching  of  the  Church, 
and  Christian  consciousness.  Different  names  have  been 
given  to  Dogmatics  or  Dogmatic  Theology,  such  as  Doc- 
trinal Theology,  Systematic  Theology,  Thetic  and  Con- 
structive Theology,  and  all  these  are  suitable,  but  it  is 
best  to  adhere  to  the  name  Dogmatics. 

Christian  Dogmatics,  or  the  doctrine  of  faith,  forms  the 
centre  of  theology,  as  in  it  we  have  the  results  of  exeget- 
ical  and  historical  investigation,  in  so  far  as  these  results 

i  See  my  Introduction  to  Dogmatic  Theology.    Second  revised 
edition.     New  York,  1895. 


142  SYSTEMATIC  THEOLOGY. 

involve  the  Christian  faith  as  such,  wrought  out  in  the 
consciousness  of  the  present,  connected  so  as  to  form  a 
scientific  whole,  and  laying  the  basis  for  the  doctrine  of 
morals  (Ethics),  and  for  Practical  Theology.  Dogmatics 
is  not  a  bare  philosophy  of  religion,  nor  a  bare  history  of 
dogmas,  nor  is  it  simply  biblical,  or  merely  symbolico- 
biblical,  but  it  is  a  historico-philosophical  science,  in 
which  the  results  of  historical  exegesis  are  unified  and 
systematized.  It  is  the  sum  of  the  truths  embraced  in  the 
Christian  faith  in  their  organic  connection  with  the  facts 
of  religious  truth.  It  is  the  science  of  that,  of  which  the 
Christian  affections  and  the  Christian  life  are  the  great 
art.  It  has  no  other  aim  than  the  teaching  of  the  Chris- 
tian religion,  as  this  is  established  in  the  experimental 
consciousness  of  the  believer,  to  reproduce  it  spiritually 
and  to  bring  it  into  a  scientific,  systematic  form,  for  the 
delineation  and  development  in  every  direction  of  its 
divinely  wrought  facts  in  Jesus  Christ. 

Hence  it  demands  a  previous  culture,  both  of  an 
exegetical,  historical,  and  of  a  philosophical  character. 
It  is  the  highest  form  of  theological  science.  Its  aim  is 
inductive  as  well  as  deductive  and  systematic.  Every 
doctrine  has  relations  with  every  other  doctrine. 

Cave  ($  82):  "  Let  a  Luther  grasp  more  firmly  the  doctrine 
of  justification,  and  large  readjustments  show  themselves 
unavoidable  in  his  doctrine  of  God,  his  doctrine  of  man,  his  doc- 
trine of  salvation,  and  his  doctrine  of  the  Church.  .  .  .  Was  it 
not  an  error  of  system  which  led  Schleiermacher  astray,  the 
undue  prominence  given  by  him  to  the  Christian  consciousness? 
Similarly,  was  it  not  an  error  of  system  when  Calvin  gave  so 
great  a  preponderance  to  the  Divine  glory?  The  divine  revela- 
tion to  man  must  be  harmonious,  and  it  is  sin  against  this  unity 
of  truth  if  we  do  not  keep  such  unity  ever  in  mind." 


CONFESSIONAL  DOGMATICS.  143 

§  155.    Confessional  Dogmatics. 

Dogmatics  derives  its  confessional  character,  as 
Roman  Catholic,  Lutheran,  Calvinistic,  Arminian,  etc. 
from  the  polemical  tendency  it  manifests.  A  dogmatics 
that  is  Christian  without  any  qualifying  feature,  to  be  satis- 
factory to  Roman  Catholic  and  Protestant  in  a  scientific 
point  of  view,  is  wholy  inconceivable.  And  for  the  pres- 
ent the  work  of  the  dogmatic  theologian  must  retain  its 
polemical  character  in  this  field  rather  than  assume  an 
irenical  nature. 

Polemics  and  Irenics  are  not  to  be  regarded  as  dis- 
tinct departments  in  theology,  but  rather  as  special 
methods  of  using  truth  in  the  science  of  dogmatics. 
Throughout  the  whole  course  of  dogmatics  a  polemic 
interest  is  involved.  It  is  not  enough  to  state  truth,  but 
it  must  also  be  defended,  and  this  involves  warfare  with 
error.  Polemics  is  therefore  the  science  of  theological 
warfare.  It  is  the  system  of  that  sword  which  our  Saviour 
brought  to  the  earth.  War  is  not  an  end  but  a  means. 
Just  wars  are  waged  to  insure  pure  peace.  The  sharpest 
sword  may  be  needed  to  cut  the  olive-branch. 

Hence  side  by  side  with  Polemics  moves  Irenics. 
True  Polemics  is  in  fact  an  early  stage  of  Irenics.  The 
beginning  of  a  necessary  war  is  the  beginning  of  an  abid- 
ing peace,  and  the  peace  of  truth  involves  the  overthrow 
of  error.  The  great  problem  is  to  treat  Polemics  in  the 
spirit  of  Irenics. 

Schaff  (§  209):  "Confessional  Dogmatics  exhibits  the  doc- 
trinal system  of  a  particular  Church  as  laid  down  in  the  symbol- 
ical books  or  confessions  of  faith.  It  is  chiefly  historical,  as 
Biblical  Theology  is  chiefly  exegetical.  .  .  .  There  are  as  many 
kinds  of  confessional  or  churchly  Dogmatics  as  there  are  creeds  or 
confessions  of  faith." 


144  SYSTEMATIC  THEOLOGY. 

§  156.    The  Method  of  Dogmatics.1 

The  arrangement  and  division  of  the  matter  of 
Dogmatics  are  in  every  case  conditioned  by  the  dogmatic 
fundamental  view,  i.  e.  the  foundation  as  it  is  considered 
in  the  dogmatic  system.  For  it  is  not  a  matter  of  indif- 
ference which  doctrine  controls  the  other,  or  in  what  rela- 
tion the  single  articles  are  placed  to  one  another,  and  to 
the  entire  body  of  Christian  truth.  The  relation  of  the 
parts  of  a  building  is  conditioned  by  the  object  involved 
in  the  plan  of  the  building.  The  old  traditional  method 
of  arranging  by  Loci  has  been  variously  modified,  has  been 
partly  set  aside  by  other  modes  of  division,  and  has  been 
partly  combined  with  them.  It  is  best,  after  the  Intro- 
duction, to  arrange  the  whole  subject-matter  under  the 
following  heads: 

I.  Theologia,  or  the  Doctrine  of  God ; 
II.  Anthropologia,  or  the  Doctrine  of  Man; 
III.  Christologia,  or  the  Doctrine  of   the  Person  of 

Christ ; 
IV.  Soteriologia,    or   the    Doctrine    of  the   Work  of 
Christ ; 
V.  Pneumatologia,  or  the  Doctrine  of  the  Work  of 

Holy  Spirit ; 
VI.  Ecclesiologia,  or  the  Doctrine  of   the    Church ; 
VII.  Eschatologia,  or  the  Doctrine  of  the  Last  Things. 

§  157.    Theologia  or  the  Doctrine  of  God. 

Theology  in  its  specific  and  most  restricted  sense 
is  that  part  of  Dogmatics  which  sets  forth  the  doctrine 
concerning  God.  It  considers  him  as  he  has  manifested 
and  revealed  himself  to  man.     This  Theology  holds  itself 


l  See    my    Introduction    to    Dogmatic    Theology,    pp.    80—143. 
Second  revised  edition,  New  York,  1895. 


THEOLOGIA  OR  THE  DOCTRINE  OF  GOD.  145 

aloof  alike  from  scepticism,  which  maintains  that  we 
can  know  nothing  of  God,  and  from  the  false  dogmatism, 
which  maintains  that  we  know  more  of  God  than  God 
would  have  us  know,  or  that  we  can  know  everything 
about  God. 

Although  Dogmatics  is  not  obliged  to  prove  the  exis- 
tence of  God,  it  nevertheless  takes  up  the  slender  thread 
which  runs  through  the  history  of  the  human  race  which 
inquires  after  God,  and  points  out  the  various  forms  of 
argument  (cosmological,  teleological,  ontological,  moral, 
historical),  by  which  man  has  sought  to  prove  his  exis- 
tence. Under  the  head  of  Theology  are  also  to  be  discussed 
the  topics  of  Revelation;  the  Personality,  Essence,  and 
Attributes  of  God ;  the  Trinity  ;  Predestination  ;  Creation ; 
Good  and  Evil  Angels ;  Providence  and  Miracles.1 

In  the  consideration  of  God's  essence  and  attributes 
we  do  not  discuss  the  subject  so  much  in  a  metaphysical 
and  ontological  aspect  as  in  a  religious  one,  and  in  this 
manner  we  must  also  treat  all  theistic  and  anti-theistic 
theories. 

The  doctrine  concerning  the  triune  God  is  the  centre 
and  sum  of  theology  and  religion.  It  is  impossible  to 
estimate  the  value  and  grandeur  of  the  doctrine,  until  we 
trace  it  in  its  practical  power  revealed  through  all  ages  in 
the  historical  development  of  the  Church.  The  opponents 
of  the  doctrine  are  fond  of  urging,  that  even  granting  its 
truth,  it  is  so  mysterious,  abstruse  and  abstract,  that  it 
really  can  make  very  little  difference  in  the  religious  life  of 
men, — that  it  matters  not  whether  we  accept  or  reject  the 
doctrine  of  Trinity  in  Unity.  Yet  history  shows  that  this 
very  doctrine,  in  its  connections,  determines  the  whole 
thinking  and  the  whole  life  of  the  Church.    Mohammedan- 


i  See  my  Theologia  or  the  Doctrine  of  God.    New  York,  1902. 


146  SYSTEMATIC  THEOLOGY. 

ism  and  Christianity  are  not  more  sharply  distinct  than 
Anti-Trinitarianism  and  the  faith  Catholic  of  the  Trinity  in 
Unity.  Hence  not  without  the  best  reasons,  the  Augs- 
burg Confession  places  the  doctrine  of  the  Triune  God 
first  among  its  articles,  and  the  doctrine  of  God  takes  pre- 
cedence in  theological  systems. 

The  name  "Trinity"  is  not  found  in  the  Bible,  yet 
the  doctrine  is  unequivocally  taught  there.  Trinity  or 
tri-unity,  simply  means,  as  a  term,  that  the  something 
which  it  implies  is  "three"  and  "one."  It  can  not  be 
denied  that  the  terms  Father,  Son,  and  Holy  Ghost  are 
three  terms, — it  can  not  be  denied  that  the  word  "name" 
is  singular,  is  one,  hence  the  formula  of  our  Lord,  "the 
name  (one)  of  the  Father  and  of  the  Son  and  of  the 
Holy  Ghost"  (three)  (Matt.  28:  19),  justifies  the  term 
Trinity.  The  Word  of  God  asserts  from  beginning  to 
end,  the  unity  of  God ;  within  this  unity  it  teaches  of  a 
Father,  a  Son,  a  Holy  Spirit ;  of  a  Father,  who  is  God, 
and  is  not  his  own  Son,  nor  his  own  Spirit; — of  a  Son 
who  is  God,  and  is  not  his  own  Father,  nor  his  own  Spirit ; 
— of  a  Spirit  who  is  God,  and  not  his  own  Father,  nor  his 
own  Son.  These  three,  Father,  Son,  and  Holy  Ghost,  use 
and  have  used  of  them  all  the  personal  pronouns:  I, 
thou,  he,  we,  it,  they, — not  metaphorically  or  by  personi- 
fication—and therefore  we  affirm  that  they  are  three  per- 
sons. Human  nature  is  an  abstraction ;  divine  nature  is  a 
concrete  reality,  and  hence  the  divine  nature  is  one  real 
essence,  complete  in  each  of  the  persons.  Each  person 
has  the  whole  essence. 

It  is  impossible  to  receive  the  doctrine  of  the  Trinity 
without  humbling  the  soul  before  God.  It  lies  out  of  the 
range  of  our  reason  ;  it  lies  above  it;  it  is  in  conflict  with 
it  in  its  mere  natural  state, — not  more  so,  however, 
than  other  doctrines,  which  are  received  by  true  believers, 


ANTHKOPOLOGIA  OR  THE  DOCTRINE  OF  MAN  147 

not  more  so  than  various  doctrines  which  are  accepted 
by  all  theists,  however  heterodox.1 

Closely  related  with  this  fathomless  doctrine  of  the 
divine  nature  is  the  doctrine  hardly  less  fathomless,  of 
the  divine  will.  No  system  perhaps  ever  framed,  has 
been  able  fairly  to  meet  all  the  arguments  of  its  oppo- 
nents, and  fairly  to  explain  its  own  difficulties  on  this 
point.  The  doctrine  of  Predestination  should  be  treated 
with  a  predominantly  practical  character.  The  doctrine 
must  be  so  constituted  as  to  maintain:  1)  the  sovereignty 
of  God ;  2)  to  exclude  all  Pelagianizing  notions  of  man's 
nature;  3)  to  recognize  the  universality  of  the  range  of 
Christ's  work  ;  4)  the  freedom  and  accountability  of  man. 

Some  theologians  discuss  the  doctrine  of  the  Angels 
under  a  separate  topic,  Angelology,  and  that  of  Creation, 
under  the  heading,  Cosmology. 

§  158.    Anthropologia  or  the  Doctrine  of  Man. 

Theological  Anthropology  is  distinct  from  physiolog- 
ical anthropology,  in  that  it  regards  man  not  as  a  mere 
being  in  nature,  but  treats  of  man  as  he  stands  related  to 
God.  This,  however,  involves  an  estimate  of  him  on  the 
basis  of  nature  also.  It  includes  the  description  of  man, 
in  his  original  condition  before  the  fall,  in  his  fall,  and  as 
fallen.  It  begins  with  the  creation  of  man,  discusses  his 
essential  parts,  his  fall,  and  especially  treats  of  the  doc- 
trines of  Sin  and  Free  Will.2  A  great  deal  will  depend 
upon  a  correct  apprehension  of  the  teaching  of  Scripture 
with  reference  to  such  topics  as  "man  created  in  the 
image  of  God,"  "original  and  actual  sin,"  "imputation 
of  guilt,"  "the  free  and  enslaved  will,"  "the  relation  of 


i  Compare  Manuscript  Lectures  of  Dr.  Krauth. 
2  For  Analysis  of  system  of  Dogmatics,  see  my  Introduction 
to  Dogmatic  Theology,  pp.  139—143. 


148  SYSTEMATIC  THEOLOGY. 

the  human  will  to  the  divine  work  of  regeneration,"  and 
kindred  topics.  The  sharp  antithesis  between  Augustin- 
ianism,  Lutheranism,  and  Calvinism,  on  the  one  hand, 
and  Pelagianism,  Semi-Pelagianism,  and  Arminianisrn,  on 
the  other,  will  here  manifest  itself. 

Some  theologians  discuss  the  doctrine  of  sin  under 
the  special  topic  of  Hamartology. 

§  159.    Christologia  or  the   Doctrine  of  the  Person  of 

Christ. 

As  the  religious  relation  between  God  and  man  is  the 
person  of  Jesus  Christ  as  the  God-man,  Christology  is  not 
merely  one  essential  part  of  a  dogmatic  system,  but  it  is 
its  very  centre.  The  great  problem  of  Christology  is,  on 
the  one  side,  to  apprehend  Jesus  Christ  as  true  man,  sin- 
less and  free  from  all  moral  error,  all  intellectual  perver- 
sion, and  all  wrong  affections ;  and  on  the  other  side,  to 
apprehend  him  as  the  only-begotten  Son  of  God, — God 
manifest  in  the  flesh.  Its  object  is  to  show  what  our  Lord 
has  in  common  with  all  our  race,  a  true  human  nature, 
and  to  develop  this  doctrine  in  harmony  with  the  divine 
nature  which  is  unique  in  him,  so  as  neither  upon  the  one 
side  to  impair  his  complete  and  true  humanity,  nor  on 
the  other  hand,  to  cloud  his  specific  divine  dignity,  or 
fall  below  what  is  due  to  his  divine  nature. 

There  are  some  who  assert  that  too  much  stress  is 
laid  upon  Christology,  but  we  must  never  forget  that 
what  is  most  peculiar  in  Christianity  is  the  attitude  taken 
by  the  Person  of  Christ,  not  as  an  idea  simply,  but  a  fact, 
— God  and  man  in  personal  unity.  Our  Lord  is  not  mere- 
ly the  founder  of  Christianity,  but  the  subject  and  centre 
of  it.  The  kernel  of  Christianity  lies  in  the  fellowship  of 
salvation  with  God  through  Jesus  Christ.     What  Christ 


DOCTRINE  OF  THE  WORK  OF  CHRIST.  149 

was  is  more  completely  essential  to  Christianity  than  what 
he  taught. 

Christology  is  based  upon  the  life  and  testimony  of 
Christ  as  presented  historically  in  the  Gospels,  and  doc- 
trinally  and  practically  in  the  Acts  and  Epistles.  It  treats 
of  the  incarnation,  the  humanity  and  divinity  of  our 
Lord,  the  relation  of  the  two  natures  of  Christ  to  each 
other  in  his  one  person,  of  the  communication  of  the  attri- 
butes of  one  nature  to  the  other,  or  to  the  whole  person, 
and  of  the  humiliation  of  Christ. 

Schaff  (§221):  We  may  distinguish  three  fundamental  prin- 
ciples and  methods  of  arrangement  in  a  dogmatic  system. 

1.  Theocentric  Theology.  The  absolute  sovereignty  and 
glory  of  God.  The  history  of  the  world  is  suspended  on  eternal 
decrees  of  election  and  reprobation.     Scholastic  Calvinism. 

2.  Anthropocentric  Theology.  The  doctrine  of  sin  and 
redemption.    Paul  in  the  Epistle  to  the  Eomans. 

3.  Christocentric  Theology.    John's  Gospel  and  Epistles.  .  . 
The  Christocentric  method  does  not  require  that  Dogmatics 

should  begin  with  Christology.  The  centre  is  not  the  beginning, 
but  it  throws  light  on  the  beginning  and  the  end.  Christology 
furnishes  the  key  for  theology  and  anthropology.  .  .  .  ''The 
best  modern  systems  of  evangelical  theology  in  Europe  and 
America  are  tending  more  and  more  toward  the  Christocentric 
Theology.  ..." 

Dr.  Schaff  says  of  Henry  B.  Smith,  the  great  Reformed 
theologian,  author  of  System  of  Christian  Theology,  "Among  Smith's 
papers  was  found  this  remarkable  passage,  which  shows  that  he 
had  virtually  surmounted  Calvinistic  Predestinarianism:  'What 
Reformed  theology  has  got  to  do  is  to  christologize  predestination 
and  decrees,  regeneration  and  sanctification,  the  doctrine  of  the 
Church,  and  the  whole  of  eschatology.'  " 

§  160.    Soteriologia  or  the  Doctrine  of  the  Work  of 
Christ. 

Soteriology  is  that  part  of  Dogmatics  which  treats  of 
the  work  of  the  Savior,— the  doctrine  of  Salvation,  so 
far  as  such  salvation  has  been  wrought  out  by  the  second 


150  SYSTEMATIC  THEOLOGY. 

person  in  the  Holy  Trinity.  It  differs  therefore  from 
Christology  which  treats  solely  of  the  person  of  the  Redee- 
mer, and  from  Pneumatology,  which  treats  of  the  doctrine 
of  salvation,  so  far  as  such  salvation  has  been  wrought 
out  by  the  Holy  Spirit,  the  third  person  in  the  Holy  Trin- 
ity. In  Soteriology  we  have  the  objective  side  of  the  doc- 
trine of  salvation,  the  work  of  redemption  and  of  atoning 
propitiation;  in  Pneumatology  we  have  the  subjective 
side  of  salvation,  the  work  of  the  Holy  Spirit  in  the  spirit 
of  man. 

Soteriology  is  very  closely  connected  with  Christology, 
for  with  the  divine-human  person  of  Jesus  Christ  corre- 
sponds his  mediatorial  work,  which  is  consummated  in  the 
three-fold  activity  of  his  office  as  prophet,  high-priest,  and 
king.  As  Prophet  he  testifies  to  salvation  in  his  Word, 
as  High  Priest  he  actualized  that  salvation  in  his  atoning 
sacrifice,  and  as  King  he  applies  salvation  in  his  kingdom. 
Under  Christ's  mediatorial  office  as  high-priest,  we  discuss 
the  doctrine  of  atonement,  and  under  the  regal  office, 
Christ's  State  of  Exaltation,  including  the  Descent  into 
Hell,  his  Resurrection,  Ascension,  Sitting  at  the  right 
hand  of  God,  Intercession,  and  Kingdom. 

A  great  deal  will  depend  upon  a  correct  apprehension 
of  the  teaching  of  Scripture  concerning  the  doctrine  of 
Atonement,  and  a  sharp  distinction  has  to  be  drawn 
between  the  "Moral  Influence  Theory,"  the  "Government- 
al Theory,"  the  "Mystical  Theory,"  and  the  Anselmic 
doctrine  of  the  "Vicarious  Atonement." 

§  161.    Pneumatologia  or  the  Doctrine  of  the  Work  of  the 
Holy  Spirit. 

The  salvation  which  has  been  wrought  out  for  man 
by  the  mediatorial  work  of  Christ  must  be  appropriated 
by  the  individual  by  faith  in  Christ.     This  subjective  side 


ECCLESIOLOGIA  OR  THE  DOCTRINE  OF  THE  CHURCH.  151 

of  salvation  presents  itself  in  the  work  of  the  Holy  Spirit 
in  man.  This  work  in  its  various  stages  comes  before  us 
in  the  order  of  salvation. 

Under  Pneumatology  we  treat  therefore  of  the  grace 
of  the  Holy  Spirit,  of  the  Calling,  Illumination,  Regener- 
ation, Conversion,  Repentance,  Faith,  Justification,  Mys- 
tical Union,  Renovation,  Sanctiflcation,  and  Good  Works. 
In  this  order  of  salvation,  questions  of  the  highest  impor- 
tance are  involved  ;  such  as  the  relation  of  justification  to 
sanctification,  of  the  divine  grace  to  the  freedom  of  man, 
and  of  faith  to  works.  In  this  sphere  the  confessional 
opposition  between  Protestantism  and  Romanism,  and 
between  the  various  branches  of  Protestantism,  is  sharper 
than  any  other. 

§  162.    Ecclesiologia  or  the  Doctrine  of  the  Church.1 

The  salvation  which  goes  forth  from  Christ  comes  to 
the  individual  ordinarily  through  religious  fellowship, 
embodied  in  a  religious  community.  To  this  fellowship, 
however,  man  himself  comes  only  by  a  living  relation  to 
Christ  through  faith.  Thus  the  doctrine  concerning 
Christ  and  the  doctrine  concerning  the  Church  reciprocally 
condition  each  other. 

Dogmatics  has  to  do  with  the  conception  of  the 
Church  according  to  its  internal  religious  aspect.  To 
Practical  Theology  belongs  the  treatment  of  Ecclesiastical 
Polity,  which  is  occupied  with  the  outward  relation  of  the 
Church,  its  attitude  to  the  State,  its  political  organization 
and  Constitution.2  To  Church  Polity,  however,  Dogmat- 
ics has  to  furnish  the  leading  ideas,  for  the  polity  of  the 

i  See  my  Ecclesiologia  or  the  Doctrine  of  the  Church.  New  York, 
1903. 

2  In  my  Ecclesiologia  or  the  Doctrine  of  the  Church,  I  have, 
however,  devoted  some  thirty  pages  to  Church  Polity. 


152  SYSTEMATIC  THEOLOGY. 

Church,  in  the  main,  must  be  conditioned  by  the  doctrine 
of  the  Church.  If  the  polity  rests  on  one  basis,  and  the 
doctrine  on  another,  the  polity  will  destroy  the  doctrine, 
or  the  doctrine  will  destroy  the  polity. 

In  a  similar  manner,  it  is  Dogmatics  whose  work  is 
to  grasp  the  Means  of  Grace,  the  Word  and  the  Sacra- 
ments, administered  by  the  Church  in  their  religious  sig- 
nificance ;  while  the  full  determination  of  the  most  appro- 
priate mode  of  administering  them  belongs  to  Liturgies,  a 
branch  of  Practical  Theology. 

The  doctrine  concerning  the  Church  covers  such  a 
large  field,  is  so  important  in  all  its  bearings,  has  so  much 
to  do  with  the  practical  life  of  the  religious  activity  of  the 
Church,  that  it  is  best  to  discuss  all  its  material  under 
five  separate  topics,  the  Doctrine  of  the  Church,  the  Doc- 
trine of  Holy  Scripture,  the  Sacrament  of  Baptism,  the 
Sacrament  of  the  Lord's  Supper,  and  the  Doctrine  of  the 
Christian  Ministry.1 

§  163.    Eschatologia  or  the  Doctrine  of  the  Last  Things. 

The  kingdom  of  God  on  earth  embodied  in  the  com- 
munion of  the  Church,  moves  toward  a  future  and  final 
consummation.  Eschatology  is  that  branch  of  Dogmatics 
which  treats  of  Immortality,  Life  after  Death,  the  Con- 
version of  the  Gentiles,  Antichrist,  the  Second  Coming  of 
Christ,  Chiliasm,  the  General  Resurrection,  the  Final 
Judgment,  the  End  of  the  World,  Eternal  Life,  and  Eter- 
nal Death. 

§  164.    Orthodoxy  and  Heterodoxy.2 

Orthodoxy  is  the  reception  of  the  right  system  of 
faith  ;  it  is  right  belief.     Heterodoxy  is  the  reception  of  a 

i  See  my  Doctrine  of  the  Ministry.    New  York,  1907. 
2  Compare  Manuscript  Lectures  of  Dr.  Krauth. 


ORTHODOXY  AND  HETERODOXY.  153 

system,  or  of  views,  other  than  the  right  ones.  While  it 
is  easy  to  decide  what  orthodoxy  is,  it  is  not  so  easy  to 
decide  what  is  orthodox.  In  the  actual  use  of  these  terms 
they  can  only  have  a  relative  force.  Every  man  is  sup- 
posed to  be  orthodox  on  his  own  standard,  and  the  real 
question  therefore  is,  is  his  standard  orthodox  ?  Ortho- 
doxy has  shared  the  fate  of  many  other  words,  in  being  at 
various  times  a  term  of  the  highest  honor  and  of  the  great- 
est reproach.  But  like  all  terms  essentially  good,  the 
word  has  purged  off  its  reproach,  and  decided  orthodoxy 
is  not  a  term  of  contempt  any  longer,  even  in  the  mouths 
of  those  who  are  not  orthodox. 

Some  writers  treat  orthodoxy  and  heterodoxy  as  co- 
ordinate and  co-related  forces,  essential  to  each  other. 
They  make  the  one  the  principle  of  conservatism,  essential 
to  the  solidity  of  the  Church,  and  the  other  the  mobile 
which  she  needs  for  her  life  and  advance  ;  but  such  a  view, 
in  effect,  denies  virtually  the  objective,  essential  character 
of  truth,  does  away  with  faith  in  the  proper  sense,  and 
makes  the  religious  life  rest  upon  mere  personal  opinions. 
It  is  a  virtual  denial  of  the  whole  supernatural  and  divine 
character  of  Christian  conviction  as  something  wrought 
by  the  Holy  Ghost  through  the  Word. 

Orthodoxy  and  Supranaturalism  are  not  absolutely 
identical,  for  while  orthodoxy,  from  the  Lutheran  point 
of  view,  involves  supranaturalism,  supranaturalism  does 
not  cover  the  whole  ground  of  orthodoxy.  The  Roman 
Catholic,  the  Greek,  the  Lutheran,  and  the  Reformed 
Churches,  rest  upon  a  common  acceptance  of  Supranatu- 
ralism, which  does  not,  however,  prevent  their  diversity  on 
points  of  great  importance.  Heterodoxy  may  appear  in 
very  dangerous  forms  within  Supranaturalism.  Nestorian- 
ism,  as  regards  the  person  of  Christ,  and  Pelagianism  as 
regards  the  nature  of  man,  arose  within  the  Church,  recog- 


154  SYSTEMATIC  THEOLOGY. 

nized  its  supranatural  facts,  and  desired  to  remain  in  the 
communion. 

Heterodoxy  has  its  degrees,  marked  by  such  terms 
as  heresy,  fundamental  error,  and  error.  It  may  array 
itself  against  every  part  of  the  religious  system,  or  merely 
against  a  part  of  one  part.  It  may  direct  itself  against 
that  which  is  the  common  faith  of  the  Christian  Church, 
and  to  this  class  of  errors,  in  English  usage,  the  word 
heresy  is  usually  restricted. 

Error  is  a  softer  term  than  heresy  and  is  more  usually 
employed  to  mark  divergence  from  the  faith  of  particular 
portions  of  the  Church  ;  the  word  fundamental  as  qualify- 
ing the  word  error,  may  be  used  absolutely  or  relatively ; 
absolutely  it  refers  to  the  foundation  of  Christianity,  in 
its  most  general  sense,  and  fundamental  error  would  be 
practically  equivalent  to  heresy, — or  it  may  be  used  rel- 
atively to  the  whole  system  which  is  regarded  by  a  par- 
ticular Church  as  a  complete  statement  of  Christian 
doctrine.  In  this  second  sense  fundamental  error  is 
arrayed  against  the  foundation  laid  in  the  confession  of  a 
particular  Church  and  is  consequently  not  to  be  tolerated 
in  the  ministers  or  members  of  that  Church. 

Our  Lutheran  Church  has  always  distinguished 
between  the  heresy  which  is  stamped  by  the  official  con- 
demnation of  universal  Christendom,  and  that  on  which 
she  alone  has  set  the  seal  of  condemnation.  Any  practice 
which  puts  absolutely  on  the  same  level  the  heretic  who 
denies  the  same  faith,  and  the  person  who  is  simply  in 
error  as  regards  a  part  if  it — which  so  identifies  the  name 
Lutheran  as  absolutely  equivalent  to  the  name  Christian, 
— is  thoroughly  un-Lutheran. 

The  true  dogmatician  will  aim  to  present  the  truths 
of  Christian  faith  in  purity,   and   in  harmony  with  the 


THE  HISTORY  OF  DOGMATICS.  155 

Bible  and  the  results  of  historical  development,  and  in 
his  treatment  he  will  be  both  conservative  and  reformatory. 

§  165.    The  History  of  Dogmatics.1 

The  first  movement  towards  dogmatic  arrangement 
is  found  in  the  old  creeds.  Among  the  church  teachers 
of  the  Ancient  Church,  the  most  distinguished  of  the 
dogmatic  writers  are  Clement  of  Alexandria,  (d.  about 
220),  Origen  (d.  254),  Athanasius  (d.  373),  Gregory  Na- 
zianzen  (d.  390),  Gregory  of  Nyssa  (d.  about  395),  Cyril 
of  Jerusalem  (d.  386),  John  of  Damascus  (d.  754),  among 
the  Greek  Fathers;  Tertullian  (d.  220),  Cyprian  (d.  258), 
Hilary  (d.  368),  and  Augustine  (430),  among  the  Latin 
Fathers.  The  first  system  of  Dogmatics  in  the  full  sense 
is  that  of  John  of  Damascus.2 

In  the  Middle  Ages  Dogmatics  was  influenced  by 
Scholasticism.  Distinguished  in  this  tendency  are  John 
Scotus  Erigena  in  the  ninth  century,  Anselm  of  Canter- 
bury (d.  1109),  Roscellinus,  and  Abelard  (d.  1142),  at  the 
end  of  the  eleventh  and  the  beginning  of  the  twelfth 
century.  The  strict  systematic  arrangement  is  first  found 
in  Peter  Lombard  (d.  1164),  "the  Master  of  Sentences." 
Authors  of  this  class  were  called  "Sententiarii."  Alex- 
ander of  Hales  (d.  1245),  "the  Irrefragable  Doctor." 
Albertus  Magnus  (d.  1280),  "the  Universal  Doctor,"  and 
Thomas  Aquinas  (d.  1274),  "the  Angelic  Doctor,"  were 
authors  of  what  were  called  "Summae,"  works  of  great 
extent,  in  which  every  doctrine  was  subjected  to  the  minut- 
est  analysis.      Bonaventura    (d.    1274),    "the    Seraphic 

i  For  a  full  discussion  see  my  introduction  to  Dogmatic  Theology, 
Part  IV.  The  History  of  Dogmatics,  pp.  143—265.  Second  re- 
vised edition.     New  York,  1895. 

2  All  the  works  of  these  Fathers  are  published  in  the  Ante- 
Nicene,  Nicene,  and  Post-Nicene  Library  of  the  Fathers. 


156  SYSTEMATIC  THEOLOGY. 

Doctor,"  was  a  mystic;  Duns  Scotus  (d.  1308),  "the 
Subtle  Doctor,"  was  a  dialectician;  Occam  {d.  1347) 
showed  a  sceptic  tendency,  while  Gabriel  Biel  (d.  1495) 
is  often  called  "the  last  Scholastic."  The  mystic  theology 
received  a  scientific  shape  from  the  hands  of  John  Gerson 
(d.  1429),  "the  most  Christian  Doctor." 

The  Reformation  regenerated  Dogmatics.  Among 
the  great  dogmaticians  of  the  Lutheran  Church,  during 
the  16th  and  17th  centuries,  were  Luther  (d.  1546), 
Melanchthon  (d.  1560),  Chemnitz  (d.  1586),  Aegidius 
Hunnius  (d.  1603),  Hutter  (d.  1616),  Gerhard  (d.  1637), 
Calovius  (d.  1686),  Quenstedt  (d.  1688),  and  Hollaz  (d. 
1713).  In  the  Reformed  Church,  the  most  distinguished 
dogmaticians  were  Zwingli  (d.  1531),  Calvin  (d.  1564), 
Bullinger  (d.  1575),  Keckermann  (d.  1609),  Polanus  (d. 
1610),  Alsted  (d.  1638),  Wolleb  (d.  1629),  Heidegger 
(d.  1698),  and  Leydecker  (d.  1721). 

At  the  beginning  of  the  eighteenth  century,  there  was 
a  tendency  both  in  the  Lutheran  and  Reformed  Churches, 
to  a  greater  mildness,  readily  degenerating  into  laxity. 
The  Lutheran  Church  was  influenced  by  Pietism,  and  by 
the  philosophic  systems  of  Descartes,  Leibnitz,  and  Wolff, 
while  the  Arminian  tendency  gained  ground  in  the  Cal- 
vinistic  churches.  Among  the  great  Lutheran  divines  of 
the  18th  century  may  be  mentioned  Buddeus  (d.  1729), 
PfarT  (d.  1760),  and  S.  J.  Baumgarten  (d.  1757).  The 
influence  of  Rationalism  shows  itself  in  Semler  (d.  1791), 
and  the  later  divines  of  this  century.  The  influence  of 
Kant  (</.  1804)  was  very  favorable  to  Rationalism.  The 
orthodox  system  rather  on  the  side  of  formal  supranatural- 
ism  than  in  its  own  churchly  strength,  was  defended  by 
Storr  (d.  1805),  and  Reinhard  (d.  1812). 

The  chief  dogmatician  of  Rationalism  was  Weg- 
schneider  (d.  1849).     The  first  evidence  of  reviving  interest 


THE  HISTORY  OF  DOGMATICS.  157 

in  the  faith  of  the  Church  was  the  appearance  of  works 
whose  object  was  to  delineate  the  faith,  though  their 
authors  did  not  hold  it.  Among  the  best  books  of  this 
sort  are  those  of  Bretschneider  (d.  1848),  though  they  are 
to  be  used  with  caution.  For  whatever  may  be  the  relative 
moderation  of  this  School,  the  point  of  view  is  substan- 
tially the  same  as  the  other. 

One  of  the  greatest  names  of  the  revival  of  dogmatic 
life  is  that  of  Schleiermacher  (d.  1834).  Distinguished 
in  various  ways  are  the  names  of  Knapp,  (d.  (1825),  Hahn 
(d.  1863),  Steudel  (d.  1837),  Beck  (d.  1878),  Hase  (b. 
1800),  Marheineke  (d.  1846),  Nitzsch  (d.  1868),  Twesten 
(d.  1876),  Julius  Mueller  (d.  1878),  Dorner  (d.  1884), 
Martensen  (d.  1884),  and  Kahnis  (b.  1814). 

Among  recent  Reformed  dogmaticians  in  Germany 
we  may  mention  Schweizer  (6.  1808),  Schneckenburger 
(d.  1849),  Lange  (d.  1884),  Hagenbach  (d.  1874),  Heppe 
(d.  1879),  and  Ebrard  (b.  1818). 

Among  the  Lutheran  Confessional  dogmaticians  of 
this  century  may  be  mentioned  Sartorius  (d.  1859), 
Thomasius  (d.  1875),  Philippi  (d.  1882),  Luthardt  (b. 
1823),  Frank  of  Erlangen  (b.  1827),  and  Vilmar  {d.  1868). 

Among  the  dogmaticians  of  the  various  branches  of 
the  Reformed  Church  we  would  mention  Van  Oosterzee 
(d.  1882)  of  Holland,  Plitt  (b.  1821)  of  the  Moravian  Church, 
Hooker  (d.  1600),  Bull  (d.  1710),  Beveridge  (d.  1708), 
Pearson  (d.  1686),  Tomline  {d.  1827,  and  Browne  (b.  1811), 
of  the  Church  of  England;  Jonathan  Edwards  (d.  1758), 
(Dwight  d.  1817),  Wardlaw,  (d.  1823),  Woods  (d.  1854), 
Finney  (d.  1875),  and  Pond  (d.  1882),  among  the  Con- 
gregationalists,  Hodge  (d.  1878);  Smith  (d.  1877),  and 
Shedd  (b.  1820),  of  the  Presbyterian  Church;  Hovey  (b. 
1820),  Pendleton  (b.  1811),  and  Strong  (b.  1836),  of  the 


158  SYSTEMATIC  THEOLOGY. 

Baptist  Church;  and  Watson  (</.  1833),  Pope  (b.  1822), 
and  Raymond  (b.  1811),  of  the  Methodist  Church. 

The  Roman  Catholic  Church  before  the  Reformation 
relied  mainly  for  her  creed  upon  Augustine,  Gregory  the 
Great,  and  Thomas  Aquinas.  The  older  dogmaticians,  Bell- 
armine  (d.  1621),  Maldonatus  (d.  1583),  and  others,  for  the 
most  part  adhered  to  the  scholastic  method.  But  with 
all  the  inflexibility  it  claims,  the  Church  of  Rome  has  not 
been  able  to  resist  the  intellectual  advances  of  the  last 
century  and  a  half.  A  more  simple  and  independent 
doctrinal  method  was  followed  by  Natalis  (d.  1724),  but 
the  older  method  was  again  introduced  by  later  dogma- 
ticians. A  new  impulse  within  the  Church  of  Rome  went 
forth  from  Hermes  (d.  1831).  He  introduced  into  theology 
the  provisional  scepticism  of  Descartes.  Doubt  is  the 
necessary  prerequisite  to  the  search  of  truth.  On  this 
basis  he  endeavored  to  build  the  Roman  Catholic  system 
as  the  ultimate  result  of  thorough  speculation.  The 
Church  of  Rome  knew  herself  too  well  to  trust  men  with 
this  power.  She  was  well  assured  on  the  best  of  grounds, 
that  although  good  Catholics  like  Hermes  might  imagine 
that  it  was  well  to  begin  with  doubting,  that  the  mass  of 
men  in  her  communion,  beginning  with  doubting  would 
end  in  total  unbelief.  Hence  Hermesianism  was  strongly 
resisted  and  put  under  the  ban.  Among  the  more  recent 
Roman  Catholic  dogmaticians  may  be  mentioned  Denzin- 
ger,  Perrone,  Klee,  Hurter,  Cardinal  Wiseman  and  Cardi- 
nal Gibbons. 


SELECT  LITERATURE  OF  DOGMATICS.  159 

§  166.    Select  Literature  of  Dogmatics.1 

/.     Text-books  and  Systems  of  Doctrine. 

1.    LUTHERAN. 

BAiER,    Compendium   Theol.   Positivae.     Edited  by  Dr.  Walther. 

3  vols.     St.  Louis,  1874.     Very  valuable  for  those  who  read 

Latin  and  German. 
FRANK,  System  der  christlichen  Gewissheit.    2  vols.    Erlangen,  1881 

—1884. 
FRANK,  System  der  christlichen  Wahrheit.    2  vols.    1894. 
FRANK,  Dogmatische  Studien.    Leipsic,  1892.    These  works  of  Frank 

are  among  the  most  profound  works  produced  in  the  last 

century. 
GRAEBNER,  A.  L,  Outlines  of  Doctrinal  Theology.    St.  Louis,  1898. 
HASE,  Hutterus  Redivivus.    Twelfth  edition.    Leipsic,  1883. 
JACOBS,  H.  E.,  Elements  of  Religion.    Philadelphia. 
JACOBS,  Summary  of  the  Christian  Faith.    Philadelphia. 
KOESTLIN,  JULIUS,  Theology  of  Luther,  etc.    2  vols.    1897. 
KRAUTH,  Conservative  Reformation.    Philadelphia. 
LUTHARDT,  Kompendium  der  Dogmatik.    Ninth  edition.     1893. 
LUTHARDT,  Fundamental  Truths.    Edinburgh,  1869. 
LUTHARDT,  Moral  Truths.    Edinburgh,  1873. 
LUTHARDT,  Saving  Truths.    Edinburgh,  1866. 
MARTENSEN,  Christian  Dogmatics.    Edinburgh,  1866. 
PHILIPPI,  Kirchliche  Glaubenslehre.    Third  edition.    9  vols.    1883. 
SCHMID,  Doctrinal  Theology  of  the  Evang.  Lutheran  Church.    Third 

edition.     1899. 
SPRECHER,  S.,  Groundwork  of  a  System  of  Evang.  Lutheran  Theology. 

Philadelphia,  1879. 
VALENTINE,  M.,  Christian  Theology.    2  vols.    Philadelphia,   1908. 
VILMAR,  Dogmatik.    2  vols.    1874. 

2.    GERMAN  REFORMED. 
CALVIN,  Institutes  of  the  Christian  Religion.    Many  editions. 
EBRARD,  Christliche  Dogmatik.    2  vols.    1863. 
GERHART,  Institutes  of  the  Christian  Religion.    2  vols.    1891,  1894. 
HEPPE,  Dogmatik  der  evang.  reform.  Kirche.    1861. 
LANGE,  Christliche  Dogmatik.    3  vols.    1870. 


1  The  Literature  of  Dogmatics  is  very  rich,  and  we  can  only  indicate  the 
more  important  works,  especially  in  English.  For  a  fuller  list  see  my  Introduc- 
tion to  Dogmatic  Theology,  pp.  262—265. 


160  SYSTEMATIC   THEOLOGY. 

3.    DUTCH  REFORMED. 
VAN  OOSTERZEE,  Christian  Dogmatics.    2  vols.    1874. 

4.    MORAVIAN. 

PLITT,  H.    Glaubenslehre.    Gotha,  1863. 
SPANGENBERG,  Exposition  of  Christian  Doctrine.    1784. 

5.    CHURCH  OF  ENGLAND  (EPISCOPAL). 

BEVERIDGE,  Thesaurus  Theologicus,  or  a  Complete  System  of 
Divinity.     4  vols.     1710.     New  edition.     2  vols.     1828. 

BROWNE,  E.  H.,  An  Exposition  of  the  39  Articles.  New  York,  1865. 
The  principal  works  in  Dogmatics  of  the  Church  of  England 
are  either  expositions  of  the  Apostles'  Creed,  or  of  the  39 
Articles,  of  which  latter  especially  may  be  also  mentioned 
the  works  of  Beveridge,  Burnet,  Forbes,  Jelf  and  Jones. 

BUEL,  Systematic  Theology.    2  vols.    New  York,  1889. 

BULL,  Defence  of  the  Nicene  Creed.    London,  1685.    2  vols.    1851. 

GOODWIN,  Foundations  of  the  Creed.    London. 

HOOKER,  Ecclesiastical  Polity.    Keble's  edition.    3  vols.     1845. 

LIAS,  J.  J.,  The  Nicene  Creed.    London,  1897. 

LITTON,  E.  A.,  Introduction  to  Dogmatic  Theology.  2  vols.  London, 
1882,  1892. 

MACLEAR,  Introduction  to  the  Creeds.     London,  1890. 

MACLEAR  and  WILLIAMS,  Introduction  to  the  Articles  of  the  Church  of 

England.    London,  1895 
MASON,  Faith  of  the  Gospel.    London,  1900. 
MOULE,  Outlines  of  Christian  Doctrine.    London,  1892. 
NORRIS,  Rudiments  of  Theology.    New  York,  1876. 
PEARSON,  Exposition  of  the  Creed.    Chevallier's  edition.    1859. 
SADLER,  Church  Doctrine.    London,  1892. 
STONE,  Outlines  of  Christian  Dogma.    London,  1906. 
STRONG,  T.  B.,  Manual  of  Theology.    London,  1906. 
TOMLINE,  Elements  of  Theology.    Fourteenth  edition.    2  vols.    1843. 

6.    CONGREGATIONAL. 

DENNEY,  JAMES,  Studies  in  Theology.    New  York,  1895. 
FAIRBAIRN,  The  Place  of  Christ  in  Modern  Theology.    New  York,  1890 
FAIRCHILD,  Elements  of  Theology.    Oberlin,  1894. 
FINNEY,  Lectures  on  Theology.    Oberlin,  1878. 
STEARNS,  Present  Day  Theology.    New  York,  1893. 
WARDLAW,  System  of  Theology.    3  vols.    1859. 


SELECT  LITERATURE  OF  DOGMATICS.  1G1 

7.    PRESBYTERIAN. 
BEARD,  Lectures  on  Theology.    3  vols.     Nashville,  1871. 
DABNEY,  Theology,  Dogmatic  and  Polemic.    Richmond,  1885. 
HODGE,  A.  A.,  Outlines  of  Theology.    New  York,  1882. 
HODGE,  CHARLES,  Systematic  Theology.    3  vols.    New  York,  1873. 
PASSMORE,  Compendium  of  Evangelical  Theology.    New  York,  1876. 
SHEDD,  Dogmatic  Theology.    2  vols.     New  York,  1888. 
SMITH,  H.  B.,  System  of  Christian  Theology.    New  York,  1884. 

8.    BAPTIST. 
DAGG   Manual  of  Theology.    Charlestown,  1859. 
HOVEY,  Manual  of  Systematic  Theology.    Boston,  1877. 
JOHNSON,  Outline  of  Systematic  Theology.    1891. 
PENDLETON,  Christian  Doctrines.  Thirteenth  edition.   Philadelphia, 

1885. 
STRONG,  Systematic  Theology.    3  vols.    Philadelphia,  1907. 

9.    METHODIST. 
BEET,  Manual  of  Theology.    New  York,  1906. 
FIELD,  Handbook  of  Christian  Theology.    New  York,  1887. 
MILEY,  Systematic  Theology.    3  vols.    New  York,  1894. 
POPE,  Compendium  of  Christian  Theology.    3  vols.     New  York,  1881. 
RAYMOND,  Systematic  Theology.    3  vols.    1879. 
WATSON,  Theological  Institutes.    2  vols.    1850. 

2.    On  Special  Topics  of  Dogmatics. 

1.    ON  THE  DOCTRINE  OF  GOD. 
BRUCE,  Providential  Order  of  the  World.    1897. 
BULL,  Defence  of  the  Nicene  Creed.    1685,  1851. 
CANDLISH,  Christian  Doctrine  of  God.    Edinburgh. 
Error  of  Modern  Missouri.      On    the  Predestination  Controversy. 

Several  Authors.     Columbus,  1897. 
FABER,  Apostolicity  of  Trinitarianism.    2  vols.     London,  1832. 
FABER,  Primitive  Doctrine  of  Election.    New  York,  1843. 
FISKE,  Idea  of  God  as  Affected  by  Modern  Knowledge.    Boston,  1893. 
HALL,  The  Doctrine  of  God.    Milwaukee,  1892. 
HICKOK,  Creator  and  Creation.    Boston,  1872. 
IVERACH,  Is  God  Knowable?    London,  1884. 
MOZLEY,  Augustinian  Doctrine  of  Predestination.    London,  1855. 
MOZLEY,  Miracles.    New  York,  1883. 


162  SYSTEMATIC   THEOLOGY. 

MULFQRD,  The  Republic  of  God.    Boston,  1887. 

ORR,  Christian  View  of  God  and  the  World.    1897. 

STEENSTRA,  The  Being  of  God  as  Unity  and  Trinity.    New  York,  1891. 

STEINMEYER,  Miracles  of  Our  Lord.    Edinburgh,  1874. 

VALENTINE,  Natural  Theology.    Chicago,  1885. 

WEIDNER,  Theologia  or  the  Doctrine  of  God.    New  York,  1902. 

2.    ON  THE  DOCTRINE  OF  MAN. 

BECK,  Outlines  of  Biblical  Psychology.    Edinburgh,  1877. 

CANDLISH,  Biblical  Doctrine  of  Sin.    Edinburgh. 

DELITZSCH,  System  of  Biblical  Psychology.    1869. 

HEARD,  The  Tripartite  Nature  of  Man.  Fifth  edition.  Edinburgh, 
1882. 

HOPKINS,  Scriptural  Idea  of  Man.    London,  1883. 

LAIDLAW,  The  Bible  Doctrine  of  Man.    Edinburgh,  1879. 

MUELLER,  JULIUS,  The  Christian  Doctrine  of  Sin.  2  vols.  Edin- 
burgh, 1868. 

NAVILLE,  The  Problem  of  Evil.    New  York,  1871. 

TULLOCH,  Christian  Doctrine  of  Sin.    Edinburgh,  1876. 

3.    ON  THE  DOCTRINE  OF  THE  PERSON  OF  CHRIST. 

BICKERSTETH,  E.  H.,  Rock  of  Ages.    New  York,  1861. 

BRUCE,  A.  B.,  Humiliation  of  Christ.    Second  edition.     New  York, 

1887. 
DORNER,  I.  A.,  History  of  the  Doctrine  of  the  Person  of  Christ.    4  vols. 

Edinburgh. 
ELLIOTT,  C,  Christus  Mediator.    New  York,  1891. 

HALL,  F.  J.,  The  Doctrine  of  Man  and  of  the  God-Man.    Milwaukee, 

1894. 

LIDDON,  H.  P.,  The  Divinity  of  Our  Lord.    Fifth  edition.     London, 

1871. 
OTTLEY,  R.  L.,  The  Doctrine  of  the  Incarnation.    2  vols.    1896. 

POPE,  W.  B.,  The  Person  of  Christ,  dogmatically,  scripturally,  and 
historically  considered.     1878. 

REU8ELT,  J.  A.,  The  Scripture  Doctrine  of  the  Person  of  Christ.  Based 
on  the  German  of  W.  F.  Gess.     Andover,  1876. 

SCHAFF,  P.,  The  Person  of  Christ.    Boston,  1865. 

ULLMANN,  K.,  The  Sinlessness  of  Jesus.  Seventh  edition.  Edin- 
burgh, 1870. 

WHITELAW,  T.,  How  is  the  Divinity  of  Jesus  Depicted  ?    London,  1883. 

WILBERFORCE,  The  Doctrine  of  the  Incarnation.    London,  1879. 


SELECT  LITERATURE  OF  DOGMATICS.  Ib3 

4.    ON  THE  DOCTRINE  OF  THE  WORK  OF  CHRIST. 

CAMPBELL,  J.  McLEOD,  The  Nature  of  the  Atonement.    1869. 

CANDLISH,  R.  S.,  The  Atonement.    Edinburgh,  1867. 

DALE,  R.  W=,  The  Atonement.    Seventeenth  edition.     1896. 

DEWAR,  D.,  The  Atonement,  etc.    London,  1860. 

HODGE,  A.  A.,  The  Atonement.    Philadelphia,  1877. 

LIAS,  J.  J.,  The  Atonement  reviewed  in  the  Light  of  Modern  Difficulties. 
1885. 

MARTIN,  H.,  The  Atonement.    London,  1870. 

MILLIGAN,  W.,  The  Resurrection  of  our  Lord.    1881. 

MILLIGAN,  W.,  The  Ascension  and  Heavenly  Priesthood  of  Our  Lord. 
1892. 

OXEN  HAM,  H.  N.,  The  Atonement.    London,  1869. 

SIMON,  D.  W.    The  Redemption  of  Man.    Edinburgh,  1889. 

SMEATON,  G.,  Doctrine  of  the  Atonement  as  Taught  by  Christ.  Edin- 
burgh, 1871. 

SMEATON,  G.,  Doctrine  of  the  Atonement  as  Taught  by  the  Apostles. 
1875. 

WARDLAW,  On  the  Atonement.    Glasgow,  1844. 

5.    ON  THE  WORK  OF  THE  HOLY  SPIRIT. 

ANDERSON,  W.,  On  Regeneration.    Philadelphia,  1871. 

BIRKS,  T.  R.,    Justification   and   Imputed   Righteousness.     London, 

1887. 
BUCHANAN,   J.,   Office  and  Work  of  the  Holy  Spirit.     Edinburgh, 

1842. 
BUCHANAN,  J.,  Doctrine  of  Justification.    Edinburgh,  1867. 
CANDLISH,  J.  S.,  The  Work  of  the  Holy  Spirit.    Edinburgh. 
DEWAR,  D.,  The  Holy  Spirit.    London,  1852. 
EWER,  F.  C,  The  Operation  of  the  Holy  Spirit.    New  York,  1880. 
FABER,  G.  S.,  Primitive  Doctrine  of  Regeneration.    London,  1840. 
FABER,  G,  S.,  Primitive  Doctrine  of  Justification.    London,  1839. 
HARE,  J.  C,  Mission  of  the  Comforter.    London,  1876. 
JUNKIN,  G.,  On  Sanctification.    Philadelphia,  1864. 
KOESTLIN,  J.,  Der  Glaube,  u.  s.  w.    Goettingen,  1859. 
KUYPER,  A.,  The  Work  of  the  Holy  Spirit.    New  York,  1900. 
LOY,  M.,  Justification.    Columbus,  1869. 
PHELPS,  A.,  The  New  Birth.    Boston,  1866. 
SWETE,  H.   B.,  The   Holy  Spirit  in  the  New  Testament.     London, 

1909. 
WALKER,  J.  B.,  Doctrine  of  the  Holy  Spirit.    Cincinnati,  1880. 


164  SYSTEMATIC  THEOLOGY. 

6.    ON  THE  DOCTRINE  OF  THE  CHURCH.i 

BANNERMAN,  D.  D.,  The  Scripture  Doctrine  of  the  Church.     1887. 

BANNERMAN,  Jas.,  The  Church  of  Christ,  etc.    2  vols.     1868. 

BICKERSTETH,  E.,  Baptism.    London,  1844. 

BINNIE,  W.,  The  Church.    Edinburgh,  1882. 

CANDLI8H,  J.  S.,  The  Sacraments.    Edinburgh. 

DALE,  J.  W.,  Johannic  Baptism.    Philadelphia. 

DALE,  J.  W.,  Classic  Baptism.    Philadelphia. 

DALE,  J.  W.,  Judaic  Baptism.    Philadelphia. 

DALE,  J.  W.,  Christie  and  Patristic  Baptism.    Philadelphia. 

GERFEN,  E.,  Baptizein  and  Eucharist     Columbus,  Ohio,  1908. 

GORE,  C,  The  Ministry  of  the  Christian  Church     1888. 

HOEFLING,  J.  W.  F.,  Das  Sakrament  der  Taufe,  dogmatisch,  historisch, 

liturgisch  dargestellt.     2  vols.     Erlangen,  1846,  1848. 
LOEHE,  W.,  Three  Books  Concerning  the  Church.    Translated  by  Dr. 

Horn.     Reading,  1908. 
LOY,  M.,  The  Christian  Church,  etc.    Columbus,  1896. 
LOY,  M.,  Ministerial  Office.    Columbus,  1870. 
MASON,  A.  J.,  Relation  of   Confirmation  to   Baptism.     New   York, 
1891. 

MEYRICK,  F.,  The  Doctrine  of  the  Holy  Communion.    London,  1891. 

MORRIS,  E.  D.,  Ecclesiology,  etc.    New  York,  1885. 

MOZLEY,  J.  B.,  The  Primitive  Doctrine  of  Baptismal  Regeneration.    1856. 

MOZLEY,  J.  B.,  The  Baptismal  Controversy.    New  York,  1883. 

PALMER,  WILLIAM,  The  Church  of  Christ.    2  vols.     1842. 

PUSEY,  E.  B.,  The  Real  Presence,  etc.    1857. 

SADLER,  M.  F.,  The  Second  Adam  and  New  Birth.    London,  1876. 

SADLER,  M.  F.,  Church  Doctrine,  Bible  Truth.    New  York,  1877. 

SALMON,  G.,  The  Infallibility  of  the  Church.    London,  1888. 

STONE,   D.,  The  Church,  its    Ministry  and  Authority.      New   York 

1902. 
STONE,  D.,  Holy  Baptism.    New  York,  1902. 

VAN  DYKE,  H.  J.,  The  Church,  Her  Ministry  and  Sacraments.    1890. 
WALTHER,  C.  F.  W.,  Kirche  und  Amt.    Erlangen,  1865. 
WATER  LAND,  D.,  Doctrine  of  the  Eucharist.    Oxford,  1868. 
WEIDNER,  R.  F.,   Ecclesiologia  or  the  Doctrine  of  the  Church.    New 

York,  1903. 
WEIDNER,  R.  F.,  The  Doctrine  of  the  Ministry.    New  York,  1907. 


1  For  a  fuller  list  see  my  Ecclesiologia,  or  the  Doctrine  of  the  Church,  pp.  94- 
New  York.  1903. 


ETHICS.  165 

7.    ON  THE  LAST  THINGS. 

BLACKSTONE,  W.  E.,  Jesus  is  Coming.    Chicago. 

BROWN,  B.,  The  Doctrine  of  Annihilation.    London,  1876. 

BROWN,  D.,  Christ's  Second  Coming.    Seventh  edition.    Edinburgh, 

1882. 
CREMER,  H.,  Beyond  the  Grave.    New  York,  1886. 
DAHLE,  Lut.,  Life  after  Death.    Edinburgh,  1896. 
FYFE,  J.,  The  Hereafter,  etc.    1890. 
GAYFORD,  S.  C,  The  Future  State.    New  York,  1903. 
GOULBURN,  E.  M.,  Everlasting  Punishment.    1881. 
HOVEY,  A.,  Biblical  Eschatology.    Philadelphia,  1888. 
LEE,  S.,  Eschatology.    Boston,  1858. 
LUCKOCK,  H.  M.,  After  Death,  etc.    London,  1890. 
LUCKOCK,  H.  M.,  The  Intermediate  State  between  Death  and  Judgment. 

1891. 
LUTHARDT,  C.  E.,  Die  Lehre  von  den  letzten  Dingen.    Leipsic,  1885. 
MORRIS,  E.  D.,  Is  There  Salvation  after  Death?    New  York,  1887. 
PEROWNE,  J.  J.  S.    Immortality.    London,  1869. 
PLUMPTRE,  E.  H.,  The  Spirits  in  Prison,  etc.    London,  1885. 
PUSEY,  E.  B.,  Everlasting  Punishment.    London,  1880. 
SALMOND,  S.  D.  F.,  Christian  Doctrine  of  Immortality.    1895. 
SEISS,  J.,  The  Last  Times.    Seventh  edition.    Philadelphia,  1880. 
SPLITTGERBER,  Tod,  Fortleben,  etc.    Fourth  edition.     Halle,  1885. 
WEST,  N.,  Studies  in  Eschatology.    New  York,  1889. 


III.   ETHICS. 

§  167.    Definition. 

Ethics  is  the  science  which  treats  of  the  nature  and 
condition  of  man  as  a  moral  being,  and  of  the  duties 
which  result  from  his  moral  relations.  The  term  ethics 
is  the  most  ancient,  dating  from  the  time  of  Aristotle,  but 
we  find  the  term  Moral  Philosophy  in  common  use  in  the 
English  language,  taken  from  the  Philosophia  Morals  of, 
Cicero  and  Seneca.  If  ethics  is  the  science  of  the  moral 
Christian  ethics  is  the  science  of  Christian  morals,  that  is 


166  SYSTEMATIC  THEOLOGY. 

of  the  principles  and  rules  of  duty  which  are  formally 
sanctioned  and  taught  by  Christianity. 

There  are  three  standpoints  from  which  a  system  of 
ethics  may  be  presented,  the  empirical,  the  philosophical, 
and  the  Christian. 

An  empirical  ethics  is  based  on  experience  and  fur- 
nishes only  a  series  of  observations  and  rules  and  can  only 
be  regarded  as  the  vestibule,  but  not  ethics  itself, — a  favorite 
method  of  modern  times:  philosophical  ethics  seeks  to 
develop  the  moral  as  a  pure  revelation  of  reason,  and 
takes  philosophy  as  its  exclusive  ground  and  source, — a 
method  followed  by  nearly  all  English  and  American  writ- 
ers of  the  past.  Christian  ethics,  on  the  contrary,  regards 
the  moral  as  a  revelation  of  faith  in  the  personal  God  and 
in  the  historical  Christ,  as  an  expression  of  obedience  to 
the  revealed  will  of  God.  Christian  ethics  may  also  be 
called  Theological  ethics,  as  in  Germany  where  this 
science  has  been  largely  cultivated. 

Although  Christian  ethics  is  not  to  be  confounded  with 
Practical  Theology,  it  is  the  indispensable  condition  to 
the  highest  development  of  every  part  of  the  last  depart- 
ment of  theology.  Ethics  is  the  science  of  holy  love,  of 
heavenly  charity,  and  hence  without  an  ethical  ground- 
work, all  the  outgoings  of  the  speculative,  and  all  the 
forms  of  the  practical  faith,  would  be  as  a  sounding  brass 
or  a  tinkling  cymbal. 

Every  historical  religion  has  its  own  distinctive 
ethical  type,  which  it  impresses  upon  the  nations  and 
eras  which  it  controls.  There  is  a  Protestant  ethics,  a 
Catholic  ethics,  a  Lutheran  ethics,  a  Reformed  ethics,  a 
Puritan  ethics,  a  Pietistic  ethics,  acknowledging  a  com- 
mon base  and  so  far  resting  on  it,  they  all  are  Christian 
ethics,  yet  all  have  their  individual  features. 


CHRISTIAN  AND  PHILOSOPHICAL  ETHICS.  167 

§  168.    Christian  and  Philosophical  Ethics. 

Christian  Ethics  presents  the  theory  of  moral  life  as 
it  is  to  be  actualized  and  revealed  in  Christian  affections, 
wrought  by  living  faith,  and  shown  by  Christian  walk  and 
conversation.  It  rests,  in  common  with  Dogmatics,  upon 
the  foundation  of  positive  Christianity,  and  derives  from 
it  therefore  its  principles.  On  the  other  hand  it  also 
connects  itself  with  general  human  or  philosophical  ethics 
in  its  scientific  form,  and  in  the  points  from  which  it  goes 
forth,  and  in  its  motives,  but  at  the  same  time  in  their 
essential  contents,  Christian  ethics  and  philosophical 
ethics  can  never  be  in  conflict. 

Christian  or  theological  ethics,  is  in  respect  to  extent 
of  contents  and  to  the  means  at  its  disposal,  richer  than 
purely  philosophical  ethics. 

Philosophical  ethics,  if  it  is  not  to  run  out  into  empty 
abstractions,  must  connect  itself  with  the  historical  phe- 
nomena of  the  moral  life  which  has  resulted  from  the  in- 
fluence of  positive  religion,  and  is  of  no  practical  value 
except  as  it  can  vitalize  the  general  and  abstract,  by  the 
concrete  and  particular. 

The  positive  element  of  Christian  ethics  is  not  merely 
the  letter  of  the  law,  either  of  the  Old  or  the  New  Testa- 
ment or  of  both  together,  but  it  involves  a  tendency  of  life 
which  entered  into  the  world  of  men  with  Christ,— a  ten- 
dency of  which  he  is  the  prototype,  and  which  he  has 
completely  actualized,  a  tendency  which  is  to  be  perpet- 
uated under  the  influence  of  his  spiritual  presence,  in  the 
communion  of  saints  and  is  to  reveal  itself  in  act  and  life 
as  a  moral  power. 

§  169.    The  So-called  Distinct  Branches  of  Ethics. 

Asceticism,  pedagogics,  and  casuistry  have  sometimes 
been  regarded  as  subdivisions  or  branches  of  ethics. 


168  SYSTEMATIC  THEOLOGY. 

But  asceticism,  though  it  teaches  man  how  to  train 
himself  for  morality,  already  finds  a  place  and  is  condi- 
tioned, in  morality  itself.  At  times  it  is  largely  negative, 
as  we  see  in  mediaeval  asceticism,  fasting,  mortification, 
and  voluntary  abstinence ;  at  times  largely  positive,  stimu- 
lating the  good  by  meditation  upon  the  supreme  Good 
itself,  and  by  absorbing  the  emotions  in  the  divine  ideals. 
But  this  is  a  part  of  morality  itself. 

Although  pedagogics  may  be  regarded  as  the  science 
of  showing  and  teaching  how  we  may  train  others,  and 
though  the  moral  principles  involved  in  education  must 
be  discussed  in  ethics,  the  art  of  training,  the  technics  of 
education,  forms  a  distinct  science,  which  is  properly 
termed  pedagogics  and  belongs  to  Practical  Theology 
in  so  far  as  it  is  concerned  with  a  training  for  ecclesi- 
astical life. 

Casuistry  has  to  do  with  cases  in  which  duties  come 
into  conflict  with  each  other,  with  what  are  known  as 
cases  of  conscience.  Kant  calls  it  "the  dialectics  of  con- 
science." Casuistry  has  been  cultivated  as  a  separate 
science  by  the  moralists  of  the  Roman  Catholic  Church, 
especially  by  the  Jesuits,  for  the  use  of  priests  at  the  con- 
fessional. It  is,  however,  merely  the  outgrowth  of  a 
scholastic  and  Jesuitical  morality,  and  as  such  is  to  be 
banished  from  a  sound  system  of  ethics.  All  such  doubt- 
ful and  embarrassing  cases  must  ultimately  be  decided  by 
the  individual  conscience. 

§  170.    Divisions  of  Christian  Ethics. 

Christian  ethics,  like  philosophical  ethics,  is  divided 
into  general,  which  treats  of  principles,  and  into  particu- 
lar, which  treats  of  the  application  of  principles.  In 
discussing  the  principles  of  ethics,  the  moral  principles 
which  underlie  our  science,  we  have  before  us  the  essential 


HISTORY  OF  ETHICS.  169 

character,  object,  and  motives  of  morals ;  then  we  must 
investigate  the  moral  nature  and  limitations  of  man,  de- 
termine the  proper  limitation  of  the  ideas  of  good  and 
evil,  of  sin  and  accountability,  of  grace  and  freedom,  and 
finally  in  order  to  establish  the  true  aim  of  all  moral  effort, 
we  have  to  determine  the  doctrine  concerning  the  supreme 
good,  and  all  these  subjects  again  carry  us  back  to  the 
profoundest  depths  of  doctrine. 

Special  ethics,  on  the  other  hand,  has  to  do  with  the 
application  of  principles  to  the  particular  phenomena  and 
manifestations  of  the  moral  life  in  defined  relations,  and 
is  subdivided  again  into  the  special  doctrines  of  particular 
virtues  and  duties.1 

§  171.    History  of  Ethics. 

Rich  materials  for  a  Christian  ethics  are  found  already 
in  the  writings  of  the  Apostolic  Fathers  and  of  the  early 
Apologists.  Clement  of  Alexandria  in  his  "Paedagogus" 
or  "Instructor"  gives  many  moral  prescriptions  which 
run  out  into  minute  details.  In  his  "Stromata"  he  treats 
of  the  "Moral  Law"  and  the  "Highest  Good,"  and  also 
gives  us  a  moral  dissertation  "On  the  Salvation  of  the 
Rich  Man."  In  Tertullian  we  find  quite  a  number  of 
dissertations  on  ethical  subjects,  but  we  must  be  careful 
to  distinguish  between  the  works  which  belong  to  the 
period  which  preceded  his  going  over  to  Montanism  and 
those  of  the  period,  succeeding  that  step.  Among  his 
works  may  be  mentioned,  "On  Idolatry,"  "Of  Shows," 
"On  Prayer,"  "Of  Patience,"  "On  the  Apparel  of  Women," 
"On  Chastity,"  "On  Monogamy,"  "On  Modesty,"  and 
On  Fasting."     In  a  similar  strain  Cyprian  wrote  "On 

1  For  detailed  outlines  of  the  Systems  of  Martensen,  Harless, 
and  Wuttke,  see  my  System  of  Christian  Ethics,  third  edition,  New 
York,  1905. 


170  SYSTEMATIC   THEOLOGY. 

the  dress  of  Virgins,"  "On  Jealousy  and  Envy,"  and  "An 
Exhortation  to  Martyrdom . ' '  The  renowned  pulpit  orators 
Basil  the  Great,  the  two  Gregories,  Chrysostom,  Ephraem 
the  Syrian,  and  Cyril  of  Jerusalem,  often  discussed  purely 
moral  and  ascetic  subjects.  Ambrose,  Augustine,  Jerome, 
and  Gregory  the  Great  wrote  largely  on  ethical  topics. 

Three  periods  can  be  traced  in  the  development  of 
every  science,  1)  the  creative,  2)  the  collective  or  compil- 
ing period,  and  3)  the  systematic.  John  of  Damascus 
was  among  the  earliest  of  the  collectors,  and  this  work  of 
compilation  preceded  that  of  systematic  arrangement. 

The  ethics  of  the  mediaeval  mystics  (the  Victorines, 
Bernard  of  Clairvaux,  Bonaventura,  Suso,  Tauler,  Eckart) 
is  also  ascetic,  but  the  ascetism  is  of  another  and  purer 
kind  than  that  advocated  by  the  Montanists  and  Donatists 
of  the  third  and  fourth  centuries.  But  so  far  as  mysticism 
developed  an  ethics,  the  principle  of  the  false  asceticism 
was  retained. 

The  dogmatic  works  of  the  Scholastics  embraced 
ethics  also,  it  being,  however,  largely  controlled  by  the 
spirit  of  Aristotle.  To  the  four  philosophical  virtues 
— justitia,  fortitudo,  moderatio  and  sapient ia,  —  the  three 
theological  virtues  were  added, — faith,  hope  and  charity, 
— thus  making  the  sacred  seven  full. 

The  Reformation  is  to  be  considered  as  a  moral  re- 
generation, wrought  by  the  Spirit  of  God,  through  a  pure 
faith.  But  on  this  very  account  it  was  not  a  period  of 
systems  of  morals.  All  the  Reformers  were  earnest  in 
setting  forth  and  exemplifying  the  great  principles  of 
morals,  and  side  by  side  with  the  doctrine  of  justification 
by  faith,  they  taught  (Aug.  Conf.  Art.  6)  that  faith  should 
bring  forth  good  fruits.  Melanchthon  treated  morals  scien- 
tifically on  the  ancient  Aristotelian  basis.     Calvin  set  forth 


HISTORY  OF  ETHICS.  171 

the  law  with  the  abstract  vigor  of  a  Jew  and  the  practical 
severity  of  a  Cato. 

The  first  writer  of  a  distinct  system  of  Christian 
ethics  was  the  Reformed  divine  Danaeus  (d.  1595).  The 
philosophy  of  Descartes  (d.  1650)  gave  a  new  impulse  to 
the  study  of  ethics,  especially  among  the  Reformed  theo- 
logians. Arminianism  showed  a  tendency  to  reduce 
Christianity  almost  exclusively  to  a  system  of  morals. 
In  the  Lutheran  Church  Calixtus  separated  ethics  from 
dogmatics,  and  the  wisdom  of  this  has  been  generally 
acknowledged.  Pietism  on  the  Continent  and  Methodism 
in  the  lands  whose  vernacular  is  English,  though  often 
one-sided,  have  had  an  important  influence  in  stimulating 
and  purifying  the  Christian  life. 

The  transition  from  the  old  to  the  new  era  in  ethics, 
as  well  as  in  dogmatics,  was  made  by  Buddaeus  (d.  1729), 
and  later  in  the  same  century  we  have  the  ethical  works 
of  Rambach  (d.  1735),  Mosheim  (d.  1755),  Baumgarten 
{d.  1757),  Crusius  {d.  1775),  Doederlein  (d.  1789),  Micha- 
elis  (d.  1791),  Morns  (d.  1792),  and  Less  (d.  1797). 

In  the  Roman  Catholic  Church  the  chief  moralists 
were  the  Jesuits,  who  by  their  casuistry  and  their  doctrine  of 
probabilism,  brought  Christian  morals  below  the  standard 
of  the  better  Paganism.  Over  against  Jesuitism,  Jansen- 
ism, which  is  the  Augustinian  tendency  in  the  Church  of 
Rome,  brought  forth  a  number  of  works  of  distinguished 
merit,  especially  from  the  school  of  Port  Royal.  Among 
these  great  names  are  those  of  Arnauld  (d.  1694),  Pascal 
(d.  1662),  and  Quesnel  (d.  1719).  These  works  with  all 
their  excellences  as  contrasted  with  the  Jesuit  tendency, 
are  yet  marred  by  an  asceticism  running  out  into  enthusi- 
asm, and  often  by  an  obscure  mysticism.  Quietism  is 
one  of  the  degenerate  forms  of  this  tendency. 

A  new  period  in  ethics  began  with  Kant   (d.  1804) 


172  SYSTEMATIC  THEOLOGY. 

in  the  doctrine  of  the  "categorical  imperative."  Its  funda- 
mental principle  is,  duty  is  duty,  right  is  right,  and  as 
such  must  be  done.  This  principle  redeemed  ethics  from 
the  fetters  of  Eudaemonism,  which  is,  that  duty  is  to  be 
done  because  it  promotes  our  happiness  and  welfare. 
But  the  ethics  of  Kant  lack  the  profounder  Christian  motive 
and  transformed  itself  as  it  were  into  ethical  mathematics. 
Duty  must  be  done  as  twice  two  makes  four. 

Schleiermacher  (d.  1834),  is  the  founder  of  modern 
theological  ethics,  for  as  he  had  made  an  epoch  in  philo- 
sophical ethics,  he  wrought  also  a  healthful  change  in 
specifically  Christian  ethics,  by  basing  it  on  the  specif- 
ically Christian  element.  However  different  the  funda- 
mental views  on  which  later  systems  have  rested,  they 
have  this  feature  in  common,  of  seeking  what  they  regard 
as  the  scriptural  view  of  life. 

Among  the  most  distinguished  names  of  recent  time 
who  have  made  contributions  to  Theological  or  Christian 
ethics  may  be  mentioned  Rothe,  Schmid,  Sartorius,  Vil- 
mar,  Wuttke,  Palmer,  Hofmann,  Beck,  Harless,  Dorner, 
Lange,  Martensen,  Frank,  and  Luthardt.  Of  these  we 
would  especially  recommend  the  works  of  Sartorius,  Har- 
less, Martensen,  Dorner,  Luthardt,  and  Wuttke,  all  of 
which,  in  whole  or  part,  have  been  translated  into  English. 

English  and  American  literature  is  very  rich  in  works 
on  philosophical  ethics  or  moral  philosophy,  but  very 
poor  in  works  on  Christian  ethics,  and  it  is  only  of  late 
that  any  works  have  appeared  from  a  Christian  standpoint. 

§  172.    Select  Literature. 

/.    On  Moral  Philosophy  or  Philosophical  Ethics. 
BASCOM,  JOHN.     Ethics.    New  York,  1879. 
BOWNE,  BORDEN  P.    The  Principles  of  Ethics.     New  York,  1892. 
CALDERWOOD,  H.    Handbook  of  Moral  Philosophy.    New  York,  1888. 


SELECT  LITERATURE.  173 

FLEMING,  W.    Manual  of  Moral  Philosophy.    London,  1871. 

GREEN,  I.  H.    Prolegomena  to  Ethics.    London,  1883. 

HICKOK,  L.  P.    Moral  Science.    Boston,  1882. 

HOPKINS,  MARK.    Law  of  Love,  etc.    New  York,  1875. 

JANET,  P.    Theory  of  Morals.    New  York,  1883. 

KANT,  I.    Critique  of  Practical  Reason.    London,  1879. 

MACKENZIE,  J.  S.    Manual  of  Ethics.    Third  edition.     New  York, 

1897. 
MARTINEAU,  J.    Types  of  Ethical  Theory.    2  vols.     1889. 
PORTER,  N.    Moral  Science.    New  York,  1890. 
SIDGWICK,  H.     Methods  of  Ethics.    Fourth  edition.     London,  1890. 
SPENCER,  H.    Data  of  Ethics.    New  York,  1879. 

2.    On  Christian  Ethics. 

DORNER,  I.  A.    Christian  Ethics.    Edinburgh,  1888. 

ELMENDORF,  J.  J.    Elements  of  Moral  Theology.    New  York,  1892. 

Based  on  the  Summa  Theologiae  of  Thomas   Aquinas.     A 

combination  of  Philosophical  and  Theological  Ethics. 
FRANK,  F.  H.  R.    System  der  christlichen  Sittlichkeit.    Erlangen,  1884. 
HARLESS,  G.  C.  A.    Christian  Ethics.    Edinburgh,  1880. 
LUTHARDT,  C.  E.    Moral  Truths  of  Christianity.    Edinburgh,  1873. 
LUTHARDT,  C.  E.    History  of  Christian  Ethics  Before  the  Reformation. 

Edinburgh,  1889. 
LUTHARDT,  C.  E.     Kompendium  der  theologischen  Ethik.     Leipsic, 

1896. 
MARTENSEN,  H.    Christian  Ethics.    3  vols.    Edinburgh,  1882. 
SARTORIUS,  E.    The  Doctrine  of  Divine  Love.    Edinburgh,  1884. 
STRONG,  T.  B.    Christian  Ethics.    1896. 
VILMAR,  A.  F.  C.    Theologische  Moral.    2  vols.    1871. 
WEIDNER,  R.F.    Christian  Ethics.    Third  edition.     New  York,  1905. 

Based  on  Martensen  and  Harless. 
WUTTKE,  K.  F.    Christian  Ethics.    2  vols.    New  York,  1873. 

Only  part  of  the  original  German  edition  is  translated. 


PART  IV. 

PRACTICAL  THEOLOGY. 


PART  IV.    PRACTICAL  THEOLOGY. 

§  173.    Definition  of  Practical  Theology. 

Practical  Theology  embraces  the  theory  of  the  activity 
cf  the  Church,  as  this  activity  reveals  itself  in  the  Church 
as  a  whole,  and  in  the  individual  members  and  represent- 
atives of  it  acting  in  the  name  of  the  Church.  We  call  it 
a  theory  to  mark  the  fact  that  the  antithesis  often  made 
between  Practical  and  Theoretical  is  a  spurious  one. 
There  is  a  theoretical  which  is  destitute  of  the  practical, 
but  there  is  no  true  practical  which  does  not  rest  on  a 
sound  theory.  It  is  the  true  theory  which  qualifies  for 
the  practice  of  an  art. 

As  a  science  it  forms  the  crown  of  theological  study, 
and  naturally  follows  last  in  order  of  the  four  main  de- 
partments of  theology,  Exegetical,  Historical,  Systematic, 
and  Practical.  It  presupposes,  in  its  scientific  work,  the 
whole  of  the  positive  contents  of  Christianity,  its  facts  and 
teachings,  and,  more  than  all  else,  a  knowledge  of  the 
Bible.  The  importance  and  value  of  the  science  can  be 
seen  in  this,  that  it  teaches  the  minister  of  the  Gospel  to 
apply  and  render  fruitful  in  the  service  of  the  Church,  the 
knowledge  which  he  has  already  acquired.  And  although 
theory  can  never  supply  the  lack  of  practice,  still  it  may 
prepare  the  way  for  practical  work. 

Schaff  (|254):  "Practical  Theology  is  itself  a  theory,  and 
on  the  other  hand  all  other  branches  of  theology  are  practical 
in  their  bearing.     Practical  Theology  is  an  art  as  well  as  a  science. ' ' 

McClintock:  "As  an  art,  it  seeks  to  employ  usefully  in  the 
Church  the  scientific  knowledge  acquired  in  the  three  other  de- 
partments of  Theology  which  naturally  precede  it." 


178  PRACTICAL  THEOLOGY. 

§  174.    Divisions  of  Practical  Theology. 

All  the  Church  activities  which  constitute  the  object 
of  Practical  Theology,  may  be  comprehended  under  the 
two  forms,  1)  of  the  leading  of  the  Church,  and  2)  of  the 
service  or  ministry  of  the  Church.  In  both  these  forms, 
pre-eminently  if  not  exclusively,  the  minister  has  to  par- 
ticipate in  his  practical  relation  to  the  Church.  Hence, 
for  the  most  part,  Practical  Theology  limits  itself  to  the 
guidance  of  the  spiritual  office.  It  is  a  science  of  a  clergy- 
man's vocation  and  has  special  reference  to  the  ministry 
of  the  Church. 

The  activity  to  which  Practical  Theology  adapts  its 
principles  allows  of  different  divisions  according  to  the 
different  points  of  view.  We  may  reduce  them  to  the 
following  three  categories:  1)  The  gathering  and  intro- 
ducing of  individuals  into  true  Church  fellowship,  which 
includes  the  sciences  of  Evangelistics,  Diaconics,  and 
Catechetics,  or  the  work  of  the  Church  as  manifested  in 
her  missionary  and  educational  efforts;  2)  the  guidance 
and  promotion  of  the  Christian  life  within  this  fellowship, 
which  includes  the  three  sciences  of  Liturgies,  Homiletics, 
and  Pastoral  Theology ;  3)  the  organization  of  the  Church, 
within  which  every  individual  is  to  be  active  in  his  own 
proper  place,  and  in  whose  right  administration  he  is  to 
be  a  co-worker,  the  science  of  Ecclesiastical  Polity,  or 
Church  Government,  known  also  as  Gybernetics. 

We  thus  have  seven  distinct  sciences  in  Practical 
Theology : 

1.  Evangelistics,  or  the  theory  of  Foreign  Missions. 

2.  Diaconics,  which  may  be  subdivided  into  Home 
Mission  Work  and  the  work  of  the  Inner  Mission.  Closely 
allied  is  the  kindred  science  of  Sociology,  which  is  in  fact 
a  new  department  of  Inner  Mission  Work,  and  the  science 
of  the  training  of  Church  Workers 


HISTORY  AND  LITERATURE  OF  PRACTICAL  THEOLOGY.        179 

3.  Caiechetics,  or  the  theory  of  training  the  minister 
as  a  teacher.  Closely  allied  is  the  science  of  Pedagogics, 
the  theory  of  teaching  in  general,  and  the  preparing  of  men 
for  Sunday  school  work  in  general. 

4.  Liturgies,  the  theory  of  worship. 

5.  Homileiics,  the  theory  of  preaching. 

6.  Pastoral  Theology,  the  theory  of  the  Care  of  Souls, 
known  also  as  Poimenics. 

7.  Church  Polity,  including  Church  Law,  the  theory 
of  the  organization  and  administration  of  the  Church  at 
large. 

These  distinct  sciences  of  Practical  Theology  neces- 
sarily interlap  each  other  more  or  less  at  various  points, 
and  though  called  by  different  names  by  different  writers, 
all  the  distinct  sciences  are  included  in  the  seven  named 
above. 

§  175.    History  and  Literature  of  Practical  Theology  in 

General. 

Precious  hints,  capable  of  expansion  into  volumes, 
as  to  the  proper  mode  of  working  in  the  ministry,  are 
found  in  the  New  Testament.  We  need  but  refer  to  the 
discourses  of  our  Lord  at  the  sending  forth  of  the  twelve 
(Matt.  10:  5—42),  of  the  seventy  (Luke  10:  1—16),  and 
at  the  hour  of  his  farewell  (John  13:  1—17:  26),  not  to 
speak  of  Paul's  Epistles  to  the  Corinthians  and  Ephesians, 
and  especially  of  the  Pastoral  Epistles.  These  last  should 
be  the  minister's  daily  study.  They  are  his  divine  Bre- 
viary. Various  remarks  of  value  are  found  in  the  Apostol- 
ical Fathers ;  especially,  however,  do  the  first  six  books 
of  the  "Apostolical  Constitutions,"1  as  also  the  "Apostol- 
ical Canons,"  here  shed  a  clear  light  upon  the  manner  in 


i  The  best  English  translation  is  found  in  Vol.  VII  of  "The 
Ante-Nicene  Fathers."     American  Edition. 


180  PRACTICAL  THEOLOGY. 

which,  during  the  first  ages  of  the  Church,  the  work  o 
the  ministry  was  conceived  of  and  regulated.  At  a  later 
period  more  ample  treatment  of  these  topics  is  found  in 
Tertullian  (t  220)  and  Cyprian  (t  258).  In  that  master- 
piece of  Chrysostom  (t407),  "On  the  Priesthood,"1  we 
have  a  fervent  and  eloquent  plea  for  the  ministry  of 
the  Gospel,  with  an  enthusiastic  commendation  of  its 
sacred  duties.  Very  many  valuable  hints  are  also  given 
by  Ambrose  (f  397)  in  his  treatise  "On  the  Duties  of 
Ministers,"2  and  by  Augustine  (t  430)  in  his  famous  work 
"On  Christian  Doctrine."3  But  the  most  important  work 
of  the  Ancient  Church  on  this  subject  is  the  "Liber  Pas- 
toralis"2  of  Gregory  the  Great  (t604),  a  work  which  gives 
most  excellent  advice  suitable  to  all  times.  It  first  treats 
of  the  requirements  necessary  for  the  ministerial  office, 
then  of  the  life  of  the  minister,  then  of  the  instruction  of 
persons  of  different  conditions,  while  the  whole  is  closed 
with  an  earnest  warning  against  all  kinds  of  vices,  espe- 
cially against  spiritual  pride. 

Only  two  works  produced  during  the  Middle  Ages 
here  deserve  mention.  Though  the  "De  Clericorum  In- 
stitutione,  etc."  of  Rabanus  Maurus  (t856)  was  in  part 
a  compilation,  it  was  a  good  compendium  ;  but  especially 
noteworthy  is  the  "Tractatus  de  moribus  et  officiis  cleri- 
corum" of  the  great  Bernard  of  Clairvaux  (t  1153).  The 
forerunners  of  the  Reformation  were  distinguished  by  their 
devotion  to  Practical  Theology.  Wiclif  wrote  on  the 
Pastoral  Office,  and  so  did  others. 


1  The  most  accessible  English  translation  is  found  in  Vol. 
IX  of  "The  Nicene  and  Post-Nicene  Fathers,"  First  Series. 
American  edition. 

2  In  "The  Nicene  and  Post-Nicene  Fathers,"  Second  Series. 

3  See  Vol.  II  of  "The  Nicene  and  Post-Nicene  Fathers,' > 
First  Series. 


HISTORY  AND  LITERATURE  OF  PRACTICAL  THEOLOGY.         181 

But  the  Reformation  itself  gave  the  most  distinguished 
place  to  Practical  Theology.  For  the  formation  of  priests 
it  substituted  the  formation  of  preachers  and  pastors. 
Although  Luther  himself  wrote  no  special  works  on  the 
subject,  his  writings  have  been  gleaned  by  Conrad  Porta 
in  his  "Pastorale  Lutheri."  Gessert  has  also  presented 
the  views  of  Luther  on  this  subject  in  quotations  taken 
from  his  writings.  Quenstedt  wrote  his  "Ethica  Pasto- 
ralis"  in  1678,  and  the  books  of  Hartmann  (Pastorale 
Evangelicum,  1678),  Kortholt  (Pastor  Fidelis,  1696), 
and  other  works  of  that  era  are  written  in  the  spirit  of 
Luther.  A  new  impulse  was  given  by  Spener  (t  1705), 
in  his  "Pia  Desideria"  (1678)  and  other  writings,  and  by 
Francke  in  his  "Monita  Pastoralia"  (1712).  In  the  latter 
part  of  the  eighteenth  century  we  would  especially  mention 
Herder's  "Briefeueber  das  Studium  der  Theologie"  (1780), 
a  work  which  will  still  well  repay  perusal.  But  it  is  in 
the  nineteenth  century  that  Germany  has  made  the  most 
valuable  additions  to  this  science.  Among  others  we 
would  especially  mention  as  worthy  of  study  the  works  of 
Claus  Harms,1  Nitzsch,2  Loehe,3  Palmer,4  Kuebel,5  Har- 
nack,6  Steinmeyer,7  Vilmar,8  Von  Zezschwitz,9  and  Wal- 


1  Pastoral-Theologie.    3  vols.     Kiel,  1878. 

2  Praktische  Theologie.    3  vols.     1875. 

3  Der  evang.  Geistliche.     2  vols.     Last  edition,  1872—1876. 

4  Evangelische  Pastoraltheologie.     Second  edition,  1863. 

5  Umriss  der  Pastoraltheologie.     Second  edition,  1874. 

6  Praktische    Theologie.      Four    parts    in    two    volumes. 
Erlangen,  1877—1878. 

7  Beitraege  zur  praktischen  Theologie.     Five  Parts.     Berlin. 
1874—1879. 

8  Lehrbuch  der  Pastoraltheologie.     Guetersloh,  1872. 

9  System  der  praktischen  Theologie.     Three  parts.     Erlan- 
gen, 1876—1878. 


182  PRACTICAL  THEOLOGY. 

ther.1    All  these  are  standard  works,  and  each  one  has 
its  peculiar  excellencies. 

From  a  scientific  aspect  the  best  modern  work  on  all 
the  branches  of  Practical  Theology,  in  English,  is  the 
Practical  Theology  of  J.  J.  van  Oosterzee,  and  for  a  brief 
outline  of  a  very  practical  character,  suggestive  and  stim- 
ulating, Schenck's  Modern  Practical  Theology  (New  York, 
1903). 


I.    EVANGEUSTICS. 

§  176.    Definition  and  Aim  of  the  Science. 

Evangelistics  is  the  science  of  the  theory  and  history 
of  foreign  missions.  Two  other  names  have  also  been 
given  to  this  science,  Halieutics  (from  "halieus"  a  fisher- 
man) and  Keryktics  (from  "Kerux"  a  herald),  but  the 
same  idea  is  indicated  by  whatever  name  we  may  desig- 
nate the  science,  as  the  theory  of  the  extension  of  Chris- 
tianity among  the  nations  who  do  not  know  the  precious 
truth  of  the  Gospel. 

The  aim  of  this  science  may  be  twofold, — 1)  to  give  a 
special  course  of  training  to  the  student  who  expects  to 
devote  himself  to  the  work  of  foreign  missions ;  or  2)  so 
to  present  the  subject  of  foreign  missions,  that  it  may 
serve  to  lead  the  pastor  and  teacher  to  a  sufficient  acquaint- 
ance with,  a  warm  interest  in,  and  a  well-ordered  partici- 
pation in,  the  work  of  Missions.  The  extent  and  scope  of 
the  science  in  the  former  case  will  be  larger  and  wider 
than  in  the  latter, — still  there  will  be  much  in  common. 
It  is  not  our  aim  to  present  a  full  outline  of  this  science, 
either  in  a  general  or  a  more  special  sense,  as  there  are 


i  Amerikanisch-Lutherische  Pastoraltheologie.      St.  Louis, 
1872. 


QUALIFICATIONS  OF  A  FOREIGN  MISSIONARY.  183 

many  special  works  devoted  to  this  subject,  and  we  will 
mention  the  most  important  in  the  Literature  cited. 

§  177.    Qualifications  of  a  Foreign  Missionary. 

Those  who  wish  to  enter  the  field  of  foreign  mission- 
ary work  and  devote  their  lives  to  this  important  service 
in  the  kingdom  of  God  ought  to  possess  the  necessary 
gifts  and  receive  a  special  training. 

In  general  we  may  say  that  he  who  prepares  himself 
for  this  work  ought  to  aim  at  the  following  ideal : 

1)  He  must  be  an  experienced  Christian,  with  a  soul 
burning  with  love  and  zeal  for  Christ ; 

2)  A  firm  believer  in  the  Gospel  truth,  of  great  activ- 
ity of  character,  of  strong  faith,  not  easily  discouraged; 

3)  Of  a  sound  body  and  mind,  acquainted  with  some 
mechanical  trade,  with  some  knowledge  of  medicine,  espe- 
cially of  Materia  Medica ; 

4)  With  experience  in  Christian  work  at  home, 
especially  in  Inner  Mission  work  in  large  cities  ; 

5)  He  ought  to  have  a  good  general  education,  if 
possible  a  full  collegiate  education ; 

6)  A  practical,  biblical  and  theological  training,  if 
possible  a  full  theological  course ; 

7)  Ought  to  have  the  gift  of  acquiring  foreign  lan- 
guages ; 

8)  Ought  to  have  attended  for  a  year  or  more  some 
special  school  where  missionaries  are  especially  trained 
for  their  work ; 

9)  Ought  to  make  a  special  study  of  the  history  of 
the  founding  and  extensions  of  mission  during  the  different 
periods  of  the  history  of  the  Church  j1 

1  I)  At  the  time  of  the  Apostles;  2)  before  and  during  the 
migrations  of  the  nations;  3)  after  the  rise  of  Islam;  4)  of  the 
more  recent  times;  5)  of  the  present. 


184  PRACTICAL  THEOLOGY. 

10)  Ought  to  have  studied  the  various  methods  pur- 
sued at  different  periods ; 

11)  Ought  to  be  acquainted  with  the  nature,  condi- 
tion, aids,  demands,  difficulties,  and  expectations  of  the 
work  at  present ; 

12)  Is  thoroughly  acquainted  with  the  history  and 
ethnography  and  geography  of  the  country  in  which  he 
proposes  to  labor ; 

13)  Its  religion,  literature,  and  philosophy  ; 

14)  And  has  the  call  and  endorsement  of  the  Church 
at  home,  above  all  is  a  man  of  prayer  and  faith. 

All  this  implies  that  the  wants  of  this  age  demand  a 
special  course  of  preparation  for  foreign  mission  work,  and 
too  much  stress  can  not  be  laid  upon  it. 

§  178.    Importance  of  the  Science  to  Every  Pastor. 

To  the  pastor  at  home  this  science  is  also  of  great 
importance.  The  work  of  Christian  Missions  is  founded 
on  the  Lord's  command,  and  if  it  shows  a  wrong  spirit  on 
the  part  of  any  Christian  not  to  be  a  friend  of  Missions, 
most  of  all  is  it  to  be  expected  of  the  pastor  that  he  shall 
have  a  heart  for  them.  From  him  must  in  great  measure 
come  the  awakening  to  this  work  in  the  congregation. 
It  is  not  said  that  each  pastor  ought  to  be  as  thoroughly 
conversant  with  the  work  of  foreign  missions  as  the  mis- 
sionary himself,  or  as  the  directors  of  a  missionary 
society,  but  upon  two-  questions  he  ought  to  have  some 
particular  knowledge : 

1)  What  has  been  done  in  the  work  of  Christianiz- 
ing the  world?  and  2)  what  can  and  ought  he  and  his 
congregation  do  in  carrying  out  the  will  of  the  Lord  ? 

The  pastor  therefore  ought  to  make  a  special  study 
of  the  history  of  Christian  Missions ;  especially  of  this  cent- 
ury, and  of  his  Church.     The  general  history  of  missions 


VALUE  OF  BIOGRAPHIES.  185 

will  naturally  fall  under  three  topics:  1)  the  activity  of 
individuals ;  2)  of  Societies ;  and  3)  of  the  Church. 

Much  also  depends  on  the  way  by  which  the  pastor 
guides  the  missionary  activity  of  his  congregation.  The 
pastor  ought  not  only  to  be  a  friend  of  missions,  but  an 
actual  co-laborer,  taking  a  personal  part  in  the  conducting 
of  the  missionary  activity.  The  interest  of  the  congrega- 
tion gains  in  unity  and  force  where  it  is  guided  with  the 
firm  hand  of  the  leader  of  the  flock.  By  his  word  and 
example  the  mission  zeal  is  called  forth  in  the  hearts  of 
old  and  young.  His  labors  must  tend  to  make  the  cause 
of  missions  the  cause  of  the  congregation.  To  this  end  it 
is  very  desirable  at  times  to  hold  Mission  Festivals  and 
bring  the  matter  directly  to  the  hearts  of  the  people. 
Special  prayers  ought  also  to  be  offered  at  suitable  times 
in  the  ordinary  services  of  the  Church.  A  great  deal 
depends  also  on  the  manner  in  which  Missionary  meet- 
ings are  conducted.  The  best  leader  is  he  who  can  not 
only  pray  most  fervently,  but  also  relate  in  a  most  fas- 
cinating manner  and  most  vividly  depict  the  trials,  wants, 
work  and  encouragements,  of  mission  work. 

The  congregation  ought  to  be  kept  well-informed  with 
regard  to  what  befalls  the  missionaries  in  whom  they  are 
interested,  and  it  would  awaken  greater  interest  if  an 
occasional  letter  from  a  missionary  to  the  individual  con- 
gregation would  be  received.  The  lives  of  eminent  mis- 
sionary heroes  of  the  past,  ought  also,  from  time  to  time, 
be  presented  in  an  interesting  manner  to  the  congregation. 
The  pastor  ought  also  always  be  ready  to  answer  the  vari- 
ous objections  that  will  be  raised  against  foreign  missions. 

§  179.    Value  of  Biographies. 

So  important  is  the  reading  of  good  biography  that 
we  devote  a  special  section  to  this  topic.     There  is  no 


186  PRACTICAL  THEOLOGY. 

better  way  of  enkindling  the  heart  of  the  pastor  than  the 
reading  of  the  biographies  of  those  noble  men  of  God, 
who,  in  the  past  and  present,  have  given  their  lives  to  this 
work.  Among  others  we  would  here  mention  the  lives  of 
Ulphilas  (f  383),  Boniface  (t  755),  Ansgar  (t865),  Fran- 
ces Xavier  (t  1552),  of  David  Brainerd,  William  Burns, 
William  Carey,  Alexander  Duff,  Bishop  Hannington,  Reg- 
inald Heber,  Adoniram  Judson,  David  Livingstone,  Henry 
Martyn,  Christian  Swartz,  Bishop  Patteson,  John  G. 
Paton,  Gilmour,  James  Chalmers,  John  Mackenzie,  Brown, 
and  Hamlin. 

§  180.    Select  Literature. 

The  literature  on  the  History  and  work  of  Foreign 
Missions  has  become  very  extensive.  Special  periodicals 
and  reviews  are  devoted  to  this  science.  Every  denomi- 
nation has  its  special  organs,  and  there  is  no  lack  of 
thorough  information  on  this  point.  Of  especial  value 
are  the  published  proceedings  of  the  various  Missionary 
Societies,  and  the  Reports  of  the  various  World  Conferences 
held  since  1878.  The  literature  is  so  extensive,  that  we 
here  mention  only  a  very  few  and  these  in  each  case  add 
a  very  good  bibliography  of  the  subject.  See  also  the 
list  given  in  Church  History. 

ADAMS,  J.  E.    The  Missionary  Pastor.    Price  75  cents. 

Hints  for  developing  the  Missionary  life  in  the  Church. 
With  charts  prepared  by  Eobert  J.  Kellogg.  Very  practical, 
contains  hints  and  outlines  for  missionary  meetings,  for  mission- 
ary classes,  suggestions  for  missionary  maps,  and  a  large  number 
of  charts  for  use  on  the  blackboard,  with  an  excellent  list  of 
select  literature  on  Missions,  covering  22  pages,  including  some 
250  volumes,  on  all  parts  of  the  work,  theoretical,  practical, 
historical,  and  biographical,  arranged  largely  by  countries. 
BLISS,  E.  M.    A  Concise  History  of  Missions.    Price  75  cents. 

Contains  also  a  list  of  the  most  valuable  and  available  books, 
arranged  according  to  the  plan  of  the  book.  Part  I  General 
History  (20  vols.);  Part  II  Development  of  the  field,  a)  The  .Re- 
ligions (14  vols.);  b)  The  Fields  (65  vols.);  Part  III.  Organi- 
zation and  Methods  (15  vols.) 


SELECT  LITERATURE.  187 

DENNIS,  JAMES,  S.    Christian  Missions  and  Social  Progress.    3  vols. 

1899.    Price  $2.50  each. 

A  sociological  study  of  Foreign  Missions,  with  many  illus- 
trations. This  is  a  work  that  ought  to  be  read  by  every  clergy- 
man. The  first  volume  contains  four  lectures-  I.  The  Socio- 
logical Scope  of  Christian  Missions,  to  which  is  added  a  select 
bibliography  of  about  350  works,  classified  under  Sociology, 
Christianity  and  Civilization,  and  Missions  and  Social  Progress  ; 

Lecture  II.  The  Social  Evils  ol  the  Non-Christian  World, 
with  a  select  literature  of  over  400  works  chosen  from  the  im- 
mense number  recently  written,  classified  under  1)  Society  before 
the  Introduction  of  Christianity,  2)  Society  in  the  Early  Chris- 
tian and  Mediaeval  Period,  and  3)  Society  in  the  Modern  Era, 
the  last  being  arranged  by  countries  (13),  4)  Special  Subjects, 
as  temperance,  the  opium  evil,  gambling,  witchcraft,  and  5) 
Miscellaneous  Subjects ; 

Lecture  III.  Ineffectual  Remedies  and  the  Causes  of  their 
failure,  with  an  appendix  of  select  literature  of  about  150  volumes, 
not  mentioned  before,  arranged  under  1)  Civilization  and  Edu- 
cation, 2)  Buddhism,  3)  Confucianism,  4)  Hinduism,  5)  Islam, 
6)  Comparative  Study  of  Religion  ; 

Lecture  IV.  Christianity  the  Social  Hope  of  the  Nations, 
with  an  appendix  of  select  literature  of  over  100  volumes  not 
mentioned  before. 

In  the  second  volume  we  have  two  lectures. 

Lecture  V  treats  of  the  Dawn  of  a  Sociological  Era  in  Mis- 
sions, and  in  an  appendix  is  given  a  select  list  ot  books,  some 
200,  not  mentioned  in  volume  1,  arranged  under  1)  Recent  Stud- 
ies in  Mission  History,  2)  Biographies  of  Missionaries  and  native 
Christians,  mostly  recent  books  ; 

Lecture  VI.  On  the  Contribution  of  Christian  Missions  to 
Social  Progress,  not  only  covers  386  pages  of  the  second  volume, 
but  the  whole  of  the  third  volume,  more  than  600  pages,  and  in 
an  appendix  a  select  bibliography  of  Recent  Mission  Literature 
is  given  of  over  600  books,  not  given  before  in  volumes  one  and 
two.  This  epoch-making  work  in  three  volumes,  the  most  im- 
portant work  that  ever  has  been  written  on  the  Practical  side  of 
Missions,  contains  a  closely  printed  Index,  in  small  type,  of  over 
100  pages,  double  columns. 
GRAHAM,  J.  A.    Missionary  Expansion  since  the  Reformation.    Price 

$1.25. 

Very  valuable  for  the  popular  form  in  which  it  has  been 
written,  its  biographical  value  and  the  character  of  its  145  illus- 
trations and  8  maps. 
PFEIFFER,  EDWARD.    Mission  Studies.    Price  $1.00. 

Outlines  of  Missionary  principles  and  practice.  Covers  not 
only  the  work  of  Foreign  Missions,  but  also  Home  Mission  work 
and  Inner  Mission  work.  The  book  contains  a  good  bibliography 
not  only  of  books  in  English,  but  also  of  those  in  German. 


188  PRACTICAL  THEOLOGY. 

WARNECK,  GUSTAV.     Outline  of  a  History  of  Protestant   Missions. 

From  the  Reformation  to  the  present  time.  A  Contribution 
to  modern  Church  History.  Authorized  translation  from 
the  seventh  German  edition  by  George  Robson.  Price  $2.80. 
The  best  history  of  Missions.  No  man  living  is  better  qual- 
ified and  equipped  for  this  work  than  Dr.  Warneck. 


II.  DIACONICS. 

|  .81.    Definition  and  Distinctions. 

Diaconi  s  or  the  theory  and  history  of  the  Inner 
Mission  is  the  latest  of  the  theological  sciences.  In  order 
to  have  a  clear  idea  of  what  we  mean  by  this  science  we 
must  distinguish  between  Foreign  Missions,  Home  Mis- 
"Ons,  and  Inner  Missions.  For  though  the  aim  is  the 
bamfc,  and  the  motive  that  urges  the  Church  to  devote  her 
energies  in  these  various  forms  is  the  same,  yet  there  is  a 
marked  difference  in  the  spheres  of  work.  Foreign  Mission 
Work,  as  we  have  already  stated,  refers  to  the  bringing  of 
the  Gospel  to  those  in  foreign  lands  who  never  have  had 
an  opportunity  of  hearing  it ;  Home  Mission  work  refers 
to  help  given  to  scattered  Christians,  who  are  unable  to 
support  a  pastor  or  build  Churches  without  assistance  from 
their  brethren  in  the  faith ;  Inner  Mission  Work,  on  the 
other  hand,  refers  to  the  peculiar  work  which  must  be 
done  among  the  poor,  neglected,  wretched,  and  criminal 
classes  in  our  large  cities.  It  includes  more  than  the 
preaching  of  the  Word,  and  the  great  problem  which  this 
science  seeks  to  solve  is  how  to  reach  that  immense  class 
which  the  Church  does  not  know,  and  is  not  able,  under 
its  present  manner  of  working,  to  reach. 

Of  late  the  new  science  of  Sociology  has  made  great 
progress  and  Christian  Sociology  has  been  defined  as  "the 
study  of  society  from  a  Christian  standpoint  with  a  view 
to  its  Christianization." 


INNER  MISSIONS.  189 

§  182.    Home  Missions. 

The  work  of  Home  Missions  ''is  work  that  is  carried 
on  in  our  own  land  and  consists  in  gathering  into  self- 
supporting  congregations  the  scattered  brethren  in  the 
faith,  together  with  the  unchurched  masses  of  our  mixed 
population."1  There  are  thousands  of  professing  Chris- 
tians scattered  over  each  state,  temporarily  severed  from 
Christian  congregations,  and  an  equally  large  number  in- 
different to  religion,  both  native  and  foreign  born,  who 
are  in  sore  need  of  the  ministry  of  the  Church.  The  great 
aim  is  to  provide  the  Gospel  to  all  classes  and  conditions 
of  men,  and  everywhere  to  organize  self-supporting  con- 
gregations. 

The  Church  can  only  accomplish  her  work  by  the 
preaching  of  the  Word  and  the  religious  instruction  and 
training  of  the  young  by  means  of  Christian  Schools  and 
making  proper  use  of  whatever  help  that  primary  and 
secondary  public  schools,  and  the  higher  institutions  may 
be  able  to  give. 

§  183.    Inner  Missions. 

There  can  be  no  doubt  that  this  is  one  of  the  most 
serious  questions  of  this  age,  and  the  science  rightly  be- 
longs to  Practical  Theology,  and  it  is  best  to  regard  it  as 
a  development,  in  a  special  department,  of  a  branch  of 
Pastoral  Theology.  The  science  is  of  German  origin  and 
the  leaders  of  this  whole  movement  in  modern  times  were 
Wichern  (1806-1881),  Theodore  Fliedner  (1800—1864), 
and  Wilhelm  Loehe  (1808—1872). 

Both  in  England  and  the  United  States  much  atten- 
tion has  been  paid  to  the  solution  of  this  great  problem 
of  modern  society.     The  question  is  how  to  reach  those 


i  See  the  excellent  work  Pfeiffer,  Mission  Studies,  Columbus, 
Ohio. 


190  PRACTICAL   THEOLOGY. 

classes  in  our  large  cities  which  have  become  indifferent 
to  Christ,  or  out  of  ignorance,  know  nothing  of  Christ, 
many  of  whom  suffer  the  greatest  poverty.  Various  causes 
have  brought  about  this  state  of  affairs.  In  many  cases 
the  Church  has  neglected  her  duty  of  providing  the  Word 
of  God,  and  taking  care  of  her  poor,  in  other  cases  it  lies 
in  the  fault  of  the  persons  themselves,  in  neglecting  the 
Word  of  God  and  being  led  away  by  the  great  temptations 
of  city  life.  It  is  also  necessary  to  distinguish  between 
various  degrees  of  degradation,  and  each  special  class 
must  be  treated  with  consummate  tact.  We  must  ap- 
proach the  depraved  young  in  one  way,  the  younger  crim- 
inals in  another,  while  the  older  criminals  in  still  another ; 
and  then  the  problem  of  prostitution  meets  us  with  all  its 
evils,  the  curse  of  drunkenness  and  opium,  and  how  tore- 
claim  that  large  vagrant  class  which  seems  to  have  no 
settled  place  of  abode.  The  difficulties  to  be  overcome 
are  very  great,  and  not  only  must  we  consider  the  exter- 
nal evils  as  they  are,  but  there  are  many  internal  causes 
which  all  the  time  are  fomenting  and  increasing  the  diffi- 
culty of  the  problem.  We  here  refer  to  the  increase  of 
Sunday  desecration,  the  looseness  of  the  marriage  relation, 
want  of  true  family  life,  want  of  proper  bringing  up  of 
children,  the  labor  problem,  socialism,  anarchism,  and 
to  the  large  massing  of  foreign  populations  in  one  place. 
The  problem  is  not  only  to  christianize  and  save  these 
people  from  their  moral  degradation,  but  to  take  care  of 
the  sick  and  the  poor,  the  blind,  the  epileptic,  the  aged 
and  infirm,  the  idiot  and  lunatic. 

Different  solutions  of  this  problem  have  been  attempt- 
ed, which  we  may  describe  as  1)  Church  Work,  and  2) 
Society  Work.  The  ideal  plan  in  Church  Work  would  be 
that,  by  a  unanimous  agreement  of  all  the  pastors  in  a 
city,  the  whole  territory  be  divided  into  as  many  districts 


INNER  MISSIONS.  191 

as  there  are  separate  congregations, — these  districts  being 
apportioned  as  far  as  possible  to  the  nearest  congregation. 
Each  congregation  should  then  appoint  1)  a  Committee 
on  "District  Visitation,"  which  committee  shall  properly 
subdivide  its  district  and  visit  every  house,  and  take  an 
exact  census  as  to  the  religious  preferences  of  each  family, 
if  any, — and  by  a  mutual  exchange  all  the  Churches  in  a 
certain  territory,  say  a  mile  square,  could  find  out  how 
many  of  their  own  denomination  reside  within  it.  This 
Committee  under  the  direction  of  the  Pastor  should  make 
it  their  special  work  to  visit  the  families  preferring  their 
own  denomination  and  seek  to  awaken  them  to  their  duty. 
2)  A  second  Committee  should  be  appointed  to  labor  with 
the  boys  and  young  men  of  the  district  who  are  outside 
of  the  Church.  3)  A  third  Committee  should  have  its 
special  duty  to  look  after  the  sick  in  the  district,  outside 
of  the  Church,  and  endeavor  to  procure  volunteer  nurses, 
and  provide  what  is  absolutely  necessary.  4)  The  Com- 
mittee on  the  Poor  should  do  all  as  far  as  possible  to 
ameliorate  their  condition,  by  such  plans  as  are  deemed 
most  beneficial. 

To  carry  on  this  work  persons  specially  trained  ought 
to  be  called  by  the  congregation.  These  workers  could 
be  divided  in  three  classes:  1)  Ordained  clergymen,  with 
ripe  experience  as  directors  of  the  work ;  2)  Christian  men, 
who  solemnly  have  offered  themselves  for  this  special 
work ;  and  3)  Deaconesses,  with  special  training,  for  tak- 
ing care  of  the  sick  and  helpless.  In  this  whole  plan  so 
far  suggested,  it  is  however,  the  individual  congregation, 
or  some  individual  Church,  that  carries  on  the  work. 

Unfortunately  it  must  be  confessed  that  the  Church 
as  such  has  not  done  her  duty  in  this  respect,  and  so 
various  "Societies"  have  been  formed  in  large  cities  to 
carry   on   this   work.     These  societies   have    been   very 


192  PRACTICAL  THEOLOGY 

successful,  and  much  has  been  done,  and  all  are  gradually 
adopting  some  plan  similar  to  what  has  been  recommend- 
ed to  Churches.  We  have  various  societies  in  the  Church 
and  outside  of  the  Church,  all  aiming  to  bring  about  closer 
communion  with  God,  and  the  amelioration  of  the  poor. 
Among  others  we  might  mention  the  Society  of  Christian 
Endeavor,  the  Young  Men's  Christian  Associations,  the 
Army  of  the  White  Cross  (Purity),  of  the  White  Ribbon 
(Temperance),  of  the  Red  Cross  (Nursing  the  sick),  etc. 
Special  "Training  Schools"  have  also  been  established 
for  training  men  and  women  for  this  great  work.  The 
literature  of  this  subject  is  very  rich.  Several  general 
Christian  Conferences  have  been  held  for  the  special  dis- 
cussion of  this  problem.  Valuable  hints  are  found  in  the 
published  proceedings  of  these  Conferences.  That  the 
student  may  fully  understand  the  great  problem  that  the 
science  of  Diaconics,  or  Inner  Mission,  seeks  to  solve,  we 
give  here  a  synopsis  of  the  contents  of  a  well  known  work 
by  Wurster  and  Hennig.1 

A  Synopsis  of  a  Book  on  Inner  Miss/on. 

PART  I.   A  GENERAL  SURVEY  OF  INNER  MISSION  ACTIVITY. 

Section  1.   Why  Engage  In  Inner  Mission  Work? 

Commanded  by  Jesus.  Luke  16:  19ff.;  John  12:  8;  13:  4-17;  the 
parabolical  feature  of  Christ's  miracles  of  healing. 

Reasons  for  preferring  the  term  "Inner  Mission." 

Inner  Mission  an  Endeavor  to  Obviate  the  Needs  of  a  Christian 
Nation. 

Involved  in  Conception  of  a  Church. 

1.  The  Nature  of  the  Needs  requiring  Inner  Mission  Activity. 

a)  Needs  in  the  Family. 

b)  Needs  in  the  Church. 

c)  Needs  in  Civil  and  Political  Spheres. 

2.  Who  Should  Engage  in  Inner  Mission  Work  ? 

3.  When  Does  the  Work  Cease? 

l  Wurster,  P.  and  M.  Hennig.  Was  jedermann  heute  von 
der  Inneren  Mission  wissen  muss.  Table  of  contents  translated 
by  Rev.  F.  C.  Oberly. 


INNER  MISSIONS.  193 

Section  2.   How  Did  Former  Generations  Conduct  the  Work  Modernly 
Styled  Inner  Mission? 
I.    In  the  Ancient  Church. 

The  Time  of  Christ  and  the  Apostles. 
From  the  Apostolic  Age  to  Constantine. 
From  Constantine  to  the  Extinction  of  the  Ancient  Wond. 
II.    In  the  Mediaeval  Era. 

The  Church  a  Eich  Mother  of  the  Poor. 
Cloisters  and  Hospitals  Refuges  for  the  Poor, 
Religious  Orders  and  their  Work  among  the  People. 
III.    In  the  Period  of  the  Reformation  and  the  Counter-Refor 
mation. 

New  Principles  of  the  Reformation. 
New  Organizations  among  Protestants. 
New  Methods  among  Roman  Catholics. 
IV.    In  the  Period  of  Pietism  and  Illuminism. 
Pietism,  its  Blessings  and  its  Narrowness. 
Illuminism,  its  Beneficial  and  its  Pernicious  Features. 
V.    The  Period  of  the  Infancy  and  Youth  of  Inner  Mission  dur 
ing  the  Years  of  a  Revival  of  Faith. 
The  ' ' Christentumsgesellschaft. ' ' 
Impulses  from  England. 
Reform  Schools. 
Inception  of  the  Female  Diaconate. 

Section  3.   The  Helpers  and  Agencies  of  Inner  Mission. 

I.    Illustrious  Leaders. 

Wichern,  Fliedner  and  Loehe. 

Mez,  Werner  and  Von  Bodelschwingh  (Founders  and  Pio- 
neers of  Work  in  behalf  of  the  Unemployed). 

Krummacher  and  Stoecker. 

Exponents  of  the  Science  of  Inner  Mission  (Uhlhorn,  Schae- 
fer,  Wurster). 
II.    Brotherhoods  and  Sisterhoods. 

The  Female  Diaconate. 

The  Male  Diaconate. 
III.    Other  Agencies. 

Institutions. 

Associations  and  their  Official  Representatives. 

Volunteer  Workers. 

Money. 


194  PRACTICAL  THEOLOGY. 

PART  II.   THE  PARTICULAR  AVENUES  OF  INNER  MISSION  WORK. 

Section  1.   How  Does  the  Inner  Mission  Supplement  the  Church's  Reg- 
ular Proclamation  of  the  Word  ? 

The  Gustavus  Adolphus  Society. 

Evangelistic  Services  and  Encouragement  of  Private  Devotional 

Meetings. 
City  Missions. 
Seamen's  Missions. 
Work  among  River  Boatmen. 
Emigrant  Missions. 
Distribution  of  Bibles. 
Distribution  of  Sermons. 
Circulation  of  Tracts. 
Religious  Periodicals. 
Religious  Almanacs  and  Calendars. 
Colportage. 

Christian  Bookstores  and  Publication  Houses, 
People's  Libraries. 
Pressing  Daily  Papers  into  Service. 

Section  2.   How  Does  the  Inner  Mission  Care  for  Children  and  Young 

Peopb? 

Day  Nurseries. 

Schools  for  Little  Children. 

Sunday  Schools. 

Stations  for  Shelter  and  Employment  for  School  Children. 

Care  of  Orphans. 

Young  Men's  Societies. 

Young  Men's  Christian  Associations. 

Schools  for  Housekeeping  and  Christian  Inns  for  Women. 

Section  3.   How  Does  the  Inner  Mission  Help  the  Imperiled  and  Lost? 

Reform  Schools. 

Organizations  for  Placing  Wayward  Children  in  Christian  Homes. 

Christian  Inns  and  Homes  for  Apprentices. 

Warfare  with  Intemperance. 

Warfare  with  the  Social  Evil 

Women's  Homes,  Houses  of  Refuge  and  Magdalen  Asylums. 

Care  for  Convicts  and  Released  Prisoners. 


SOCIOLOGY.  195 

Section  4.   How  Does  the  Inner  Mission  Kelp  the  Defective  and  Sick? 

Care  of  the  Sick. 

Care  of  Epileptics. 

Care  of  the  Blind. 

Care  of  Deaf-Mutes. 

Care  of  Cripples. 

Care  of  the  Imbecile. 

Care  of  the  Insane. 

Health  Resorts  and  Vacation  Colonies  for  Children. 

Homes  for  the  Aged  and  Feeble. 

Christian  Vacation-Resorts. 

Care  of  Wounded  Soldiers  and  of  Victims  of  Epidemics. 

Section  5.   How  Does  the  Inner  Mission  Grapple  with  Economic  and 
Social  Problems? 

Sunday  Rest  and  Observance  of  the  Lord's  Day. 

Aid  to  Ownership  of  Homes. 

Crusade  Against  Extortionate  Interest  and  Rent. 

Children's  Savings  Banks. 

Care  of  Paupers. 

Labor  Colonies. 

Stations    for   Those   Temporarily  Unemployed  and  Wayfarers' 

Lodges. 
Evangelical  Workingmen's  Societies. 

§  184.    Sociology. 

The  social  sciences  like  ethics,  economics,  politics, 
and  sociology  are  closely  related  because  they  are  dealing 
with  the  same  group  of  phenomena  although  from  different 
standpoints.  All  these  sciences  cross  each  other  more  or 
less.  For  convenience  and  pedagogical  relationship,  we 
may  classify  the  social  sciences  as  follows  i1 

I.   Ethics. 

Principles  of  Ethics. 
History  of  Ethics. 
Individual  Ethics. 
Social  Ethics. 


1  See  Blackmar,  Elements  of  Sociology. 


196  PRACTICAL  THEOLOGY. 

II.    Economics. 

Economic  Theory. 

Economic  Politics. 

Industrial  History. 

Labor  Legislation. 

Banking  and  Monetary  Theory. 

Taxation  and  Finance. 

III.  Politics. 
Political  Theory. 

Diplomacy  and  International  Law. 
National  Administration. 
Municipal  Administration. 
Constitutional  Law. 
Colonial  Administration. 

IV.  History. 
Political  History. 
History  of  Institutions. 
Social  History. 
Historical  Geography. 

V.    Sociology. 

Descriptive  Sociology. 

Social  Evolution. 

Social  Pathology. 

Socialization  and  Social  Control. 

Social  Psychology. 

History  of  Sociology. 

VI.  Anthropology. 
General  Anthropology. 
Ethnology. 
Ethnography. 
Somatology. 
Archaeology. 

VII.  Comparative  Religion. 

One  of  the  main  reasons  why  the  field  of  sociology 
is  au  immense  lies  in  this,  that  the  various  writers  view 
sociology  from  so  many  different  standpoints,  such  as 
economics,  philosophy  of  history,  anthropology,  biology, 
and  political  science,  while  others  view  it  from  a  single 
conception  or  fundamental  principle 


SELECT  LITERATURE  OF  DIACONICS.  197 

A  complete  sociology  would  take  all  that  is  true  of 
each  one  of  these  ideas  and  weave  the  whole  matter  into 
a  logically  constructed  science.  Such  a  work  would  be  a 
monumental  treatise  on  the  subject. 

Most  of  our  works  on  the  subject  are  written  from  the 
economic  or  political,  and  largely  from  the  rationalistic 
or  evolutionary  standpoint,  so  that  the  formal  and  scien- 
tific definition  given  by  Giddings  is  considered  by  many 
writers  as  the  best,  strongest,  and  most  comprehensive: 
"Sociology  is  an  attempt  to  account  for  the  origin,  growth, 
structure,  and  activities  of  society  by  the  operation  of 
physical,  vital,  and  psychical  causes  working  together  in 
a  process  of  evolution." 

As  a  department  of  theological  study  we  can  only 
view  sociology  from  a  Christian  standpoint  as  has  been 
attempted  by  Wilbur  F.  Crafts  in  his  Practical  Christian 
Sociology  (revised  fourth  edition,  1907),  and  the  definition 
of  Christian  Sociology  can  best  be  given  by  describing  the 
objects  of  the  American  Institute  of  American  Sociology: 
"1)  To  claim  for  the  Christian  law  the  ultimate  authority 
to  rule  social  practice ;  2)  to  study  in  common  how  to 
apply  the  principles  of  Christianity  to  the  social  and  eco- 
nomic difficulties  of  the  present  time ;  3)  to  present  Christ 
as  the  living  Master  and  King  of  men,  and  His  Kingdom 
as  the  complete  ideal  of  human  society,  to  be  realized  on 
earth." 

§  185.    Select  Literature  of  Diaconics  and  Allied  Subjects. 

/.    Home  Missions. 

CLARK,  J.  B.  Leavening  the  Nation.  Story  of  American  Home 
Missions. 

PIERSON,  A.  T.  Evangelistic  Work.  Principle  and  Practice.  New 
York,  1887. 

PFEIFFER,  E.    Mission  Studies.    Columbus,  Ohio,  1908. 

STALL,  S.  Methods  of  Church  Work.  Religious,  Social,  and  Finan- 
cial.    New  York,  1887. 


198  PRACTICAL   THEOLOGY. 

STRONG,  JOSIAH.    Our  Country.    Cloth,  60  cents. 
STRONG,  JOSIAH.    The  Twentieth  Century  City.    Cloth,  50  cents. 
VAN  OOSTERZEEJ.J.    Practical  Theology.    London  and  New  York, 
1878.     See  also  the  literature  cited. 

2.    Inner  Mission. 
OHL  and  BENZE.    The  Inner  Mission. 
STEVENSON.     Praying  and  Working. 
STRONG.    The  Times  and  Young  Men.    Price  75  cents. 
SUTTER.    Colony  of  Mercy. 

TORREY.    How  to  Bring  Men  to  Christ.    Price  75  cents. 
TORREY.    How  to  Work  for  Christ.    Price  $2.50. 
WACKER.    The  Deaconess'  Calling. 
WILLIAMS.    Christian  Life  in  Germany. 

3.    Christian  Sociology. 

BLACKMAR.  Elements  of  Sociology.  New  York,  1905.  Price  $1.25. 
From  a  scientific  standpoint.  Each  chapter  contains  refer- 
ence to  select  literature. 

CRAFTS.  Practical  Christian  Sociology.  New  York,  1907.  Price 
$1.50.  Very  valuable  to  the  pastor,  with  an  excellent  Bib- 
liography on  Christian  Sociology. 

ELY.    Social  Aspects  of  Christianity.    Price  90  cents. 

FREEMANTLE.    The  World  the  Subject  of  Redemption.    Price  $2.00. 

GROSE.    The  Incoming  Millions.    Price  50  cents. 

HENDERSON,  Dependent,  Defective,  and  Delinquent  Classes,  and  their 
Social  Treatment.  Boston,  1906.  Price  $1.50.  The  appendix 
contains  excellent  lists  of  allied  books. 

HENDERSON.  Social  Elements.  Institutions,  Character,  Progress. 
Price  $1.50. 

STRONG.    Religious  Movements  for  Social  Betterment.   Price  50  cents. 

STRONG.    The  Next  Great  Awakening.    Price  60  cents. 

WRIGHT.    Practical  Sociology. 


III.     CATECHETICS. 

§  186.    Definition. 
Catechetics  is  the  science  of  the  theory  of  the  Chris- 
tian instruction  of  the  young.     It  differs  from  Christian 
pedagogics  in  that  this  aims  at  the  general  training  of  the 
individual,  while   in  Christian  catechetics  the  aim  is  to 


CATECHETICS.  199 

instruct  for  membership  in  the  Church  of  Christ,  by  the 
communication  of  the  saving  truth  believed  and  confessed 
in  the  Church.  It  prepares  catechumens  for  introduction 
into  the  full  communion  of  the  Church,  of  which  in  most 
cases  they  have  been  members  from  infancy,  i.  e.  from 
the  time  of  their  baptism.  In  modern  times  we  usually 
think  of  catechetics  as  confined  to  Christian  countries 
and  to  the  baptized  children  of  the  Church,  yet  it  properly 
embraces  also  the  instruction  of  proselytes,  of  persons 
changing  from  one  division  of  the  visible  Church  to 
another,  and  to  adults  whose  early  religious  instruction 
has  been  neglected,  or  has  been  a  false  one. 

As  the  Christian  religion  rests  upon  the  facts  of  con- 
sciousness as  well  as  on  the  facts  of  positive  revelation, 
the  aim  of  the  Catechist  must  be  in  part  to  arouse  the 
religious  affection,  to  enable  the  catechumen  to  repro- 
duce in  his  own  experience  the  truths  which  he  is  taught. 
He  must  not  only  be  taught  about  God,  but  must  be  led 
into  communion  with  him.  He  must  not  only  learn  what 
repentance  is,  but  must  be  led  to  repent,  not  only  to  know 
the  faith,  but  to  have  it.  Hence  while  the  form  of  ques- 
tions and  answers  is  of  great  importance  as  a  means  of 
catechising,  it  is  not  its  end.  It  is  meant  to  be  a  guidance 
and  fostering  care  to  the  souls  which  come  under  it. 

The  great  question  is  how  shall  we  become  good 
teachers  and  catechists?  We  must  get  all  the  exercise  we 
can,  adapted  to  fit  us  for  the  work,  before  we  enter  on  it. 
The  study  of  the  science  of  pedagogics  is  of  great  help, 
but  the  theological  student  will  find  a  good  opportunity 
to  exercise  his  methods  in  the  Sunday  school.  If  the 
student  himself  has  been  a  faithful  catechumen  he  has 
laid  a  good  ground-work  for  excellence  as  a  catechist.  It 
is  also  a  good  plan  for  the  student  to  attend  the  cate- 
chetical instructions  of  superior  men,  to  learn  how  they 


200  PRACTICAL  THEOLOGY. 

teach.  It  is  far  harder  to  catechise  well  than  to  preach 
well.  Here  too  it  is  the  heart  which  gives  skill.  The 
Catechism  is  generally  the  name  given  to  the  book  of 
instruction,  and  to  do  justice  to  catechising  we  must  put 
a  right  estimate  on  the  Catechism.  The  gift  of  skilful 
narration  is  a  great  power  in  the  catechist.  There  is  far 
more  room  for  the  religious  story  in  his  work  than  in  the 
pulpit.  Of  great  help  is  also  the  ability  to  sing  and  to 
lead  in  singing.  Above  all  the  catechist  needs  a  pro- 
foundly religious  mind,  a  tender  and  sympathetic  heart, 
great  simplicity  and  clearness,  and,  if  he  brings  to  his 
work  all  the  excellence  which  is  of  avail  in  it,  he  presents 
in  the  midst  of  his  flock  of  children  which  gathers  around 
him,  one  of  the  most  beautiful  sights  this  side  of  heaven. 

§  187.    Catechetical  Instruction  in  the  Early  Church. 

The  catechumens  of  the  Ancient  Church  were  not  for 
the  most  part  children.  They  were  divided  into  three 
classes,  according  to  some  writers,  into  four.  The  pro- 
bation commonly  lasted  from  two  to  three  years,  although 
it  was  frequently  shorter.  It  was  assumed  that  the  chil- 
dren of  Christian  parents  required  less  instruction  than 
Jewish  converts,  and  these  less  than  the  heathen.  The 
Apostles'  Creed  early  furnished  the  material  for  instruc- 
tion. Catechetical  discourses  were  delivered  by  some  of 
the  early  Fathers,  among  whom  we  may  mention  Cyril  of 
Jerusalem  (t386),  Gregory  of  Nyssa  (t395),  and  Chrysos- 
tom  (t406).  Augustine  (t430)  has  written  a  book  of 
instructions  for  the  catechising  of  adults.  As  the  Church 
assumed  more  and  more  her  normal  relations,  and  adult 
baptisms  consequently  became  rarer,  the  instruction  of 
children,  more  and  more,  occupied  her  attention.  Her 
first  grand  movements  had  been  those  of  moral  conquest ; 
when  peace  came  her  work  was  one  of  nurture.     In  addi- 


CATECHISMS.  201 

tion  to  the  Apostles'  Creed,  the  Ten  Commandments,  and 
the  Lord's  Prayer  were  taught,  to  which  at  a  later  period 
were  added  the  sacraments  of  Baptism  and  of  the  Lord's 
Supper. 

§  188.    Catechisms. 

Among  the  earliest  composers  of  Catechisms  was 
Kero  of  St.  Gall  (about  750  A.  D.),  whose  name  has  been 
made  prominent  in  later  times  by  Luther's  adoption  of 
some  of  his  words.  The  Waldenses  and  the  Bohemian 
Brethren  (Hussites)  paid  much  attention  to  catechising. 
Indeed  it  was  a  constant  token  of  the  Reformatory  tend- 
ency that  the  Catechism  rose  in  esteem.  Luther's  Cate- 
chism (1529)  still  remains  a  model,  unexcelled,  of  the 
true  catechetical  tone,  full  of  heartiness,  simplicity,  and 
power.  The  Reformed  Church  also  was  distinguished  for 
its  Catechism.  Greatest  among  these  in  its  historic  place 
is  the  "Heidelberg  Catechism,"  composed  by  Ursinus  and 
Olevianus  (1563).  In  the  Roman  Catholic  Church  the 
Jesuits,  who  grasped  at  the  instruction  of  the  young,  have 
been  prominent  in  the  preparation  and  use  of  Catechisms. 
The  Catechismus  Romanus  (1566)  was  prepared  by  the 
order  of  the  Council  of  Trent,  and  although  not  equal  in 
symbolic  authority  to  the  Canons  of  that  Council,  it  is 
yet  of  the  highest  importance  as  an  official  statement  of 
the  doctrine  of  the  Church  of  Rome. 

The  two  great  Catechisms  which  the  Reformation 
produced  in  England  are  the  Catechism  of  the  Church  of 
England  and  the  Westminster  Catechism.  The  first  was  pre- 
pared chiefly  by  Overall  (1604),  at  the  request  of  James  I, 
and  is  still  the  standard  text-book  of  the  Episcopal 
Church.  The  latter  was  prepared  by  the  assembly  of 
divines  at  Westminster  Abbey,  and  appeared  in  two  forms, 
a  smaller  (1646),  and  a  larger  Catechism  (1674).     It  is 


202  PRACTICAL  THEOLOGY. 

the  standard  text  book  for  all  evangelical  Nonconformists 
in  England,  and  for  Presbyterianism  in  America. 

Works  on  the  various  Catechisms  are  innumerable, 
but  a  systematic  presentation  of  the  science  of  Catechetics 
has  been  produced  only  in  Germany,  where  the  practical 
application  of  the  various  different  principles  and  methods 
of  catechisation  have  been  much  discussed.  Catechetical 
magazines  have  been  published  and  the  science  has  occu- 
pied a  large  place  in  all  journals  devoted  to  education. 

§  189.    Pedagogics. 

It  is  not  our  aim  to  give  an  outline  of  a  system  of 
pedagogics.  New  efforts  are  constantly  made  to  make 
clear,  explain,  and  arrange  the  various  views  that  are 
advanced  as  to  the  purpose,  means,  and  methods  of  edu- 
cation, and  the  literature  on  this  subject  is  immense.  The 
education  of  the  young  can  be  controlled  in  a  designedly 
systematic  way  by  the  Family,  the  Church,  and  the  State, 
of  which  the  last  two  have  been  the  most  influential. 

The  science  itself  may  be  divided  into  two  parts, 
systematic  and  historical  pedagogics.  The  first  or  sys- 
tematic pedagogics  naturally  falls  into  two  subdivisions, 
theoretical  and  practical.  Under  theoretical  pedagogics 
we  discuss  the  nature  and  conception,  the  necessity  and 
possibility,  the  limits  and  aims,  and  the  ways  and  means 
of  education,  while  in  practical  pedagogics  we  discuss  the 
questions  of  school  administration,  school  equipment, 
school  organization,  etc.,  domestic  and  institutional  edu- 
cation, and  pedagogics  as  applied  to  the  high  school  and 
to  the  common  school. 

§  190.    Sunday  School  Work. 

Sunday  school  pedagogics  is  the  application  of  the 
laws  and  best  methods  of  teaching  to  religious  instruc- 


SELECT  LITERATURE  ON  CATECHETICS.  203 

tion   in   the   Sunday  school.     In  its  scientific  aspect  it 
includes  the  discussion  of 

1)  The  scope  and  aim  of  Religious  Instruction; 

2)  The  Teacher,  his  character  and  training ; 

3)  The  Child  and  Child-Study ; 

4)  The  Lesson  and  its  preparation; 

5)  The  Curriculum  and  Grading  of  the  Sunday  school ; 

6)  The  Class  and  methods  of  teaching ; 

7)  The  School  and  its  organization ; 

8)  The  History  of  Religious  Education. 

The  literature  on  this  subject  is  immense,  over  a 
thousand  books  having  already  appeared,  and  the  list  is 
rapidly  increasing. 

§  191.    Select  Literature  of  Catechetics  and  Allied 
Subjects. 

/.    Catechetics. 

Books  on  the  science  of  Catechetics  are  very  numer- 
ous in  German,   and  we  would  especially  recommend : 
ACHELIS,  in  his  Praktische  Theologie.    Vol.  1.    Freiburg,  1890. 
HARNACK.    Katechetik.    2  vols.    Erlangen,  1882. 
KUEBEL.    Katechetik.    1877. 
PALMER.    Ev.  Katechetik.    Stuttgart,  1875. 
von  ZEZSCHWITZ.     System   der  Christ,  kirchl.  Dogmatik.     2  vols. 

Leipzig,  1872. 

In  English  we  have  very  few  works.  We  can  recom- 
mend, however : 

DUPANLOUP.    The  Ministry  of  Catechising.    By  the  famous  Roman 

Catholic  Bishop. 
GERBERDING.    The  Lutheran  Catechist.    Philadelphia,  1910. 
VAN  00STERZEE.    In  His  Practical  Theology.    (Pp.  448—509.) 

There  are  innumerable  books  on  Practical  Catechetics  and 
editions  of  Catechisms  of  all  kinds,  published  principally  by  the 
Episcopal,  Lutheran,  and  Presbyterian  Churches. 

2.    Pedagogics. 

So  large  is  the  bibliography  of  the  comparatively  new 
science  of  pedagogics  that  separate  books  are  devoted  to 


204  PRACTICAL  THEOLOGY. 

bibliography  alone.  Nearly  every  important  work  con- 
tains a  select  literature  of  the  subject.  We  only  mention 
a  few  that  ought  to  be  read  first  and  they  will  lead  to 
hundreds  of  the  best  works,  which  are  indicated  in  each 
volume. 

BROWNING.    Educational  Theories.    Price  50  cents. 
COMPAYRE.    History  of  Pedagogy.    Price  $1.50. 
CUBBERLEY.     Syllabus   of   Lectures   on  the   History  of  Education 
Price  $2.50.     Very  valuable,  containing  references  to  hun- 
dreds of  best  works. 
HERBART.    Outlines  of  Educational  Doctrine.    Price  $1.25. 
QUiCK.    Educational  Reformers.    Price  $1.00. 
REIN.    Outline  of  Pedagogics.    Price  50  cents. 
SCHMID.    Geschichte  der  Erziehung,  etc.    5  vols.     Stuttgart,  1902. 
Very  valuable,  contains  good  bibliographies  for  each  section. 

3.    Sunday  School  Work. 

Only  a  few  books  are  selected  out  of  some  two  thou- 
sand. The  work  of  Smith  referred  to  below,  furnishes  a 
complete  list  of  hundreds  of  the  most  valuable  works  on 
the  subject. 

ADAMS.  Primer  on  Teaching.  With  special  reference  to  Sunday 
school  work.     Price  30  cents. 

PETERS.    A  Practical  Handbook  on  Sunday  School  Work.    60  cents. 

SMITH.  Religious  Education.  A  comprehensive  text  book.  1909. 
Price  $2.00.  The  best  and  most  complete  work,  with  valu- 
able bibliography  appended  to  each  chapter.  This  book 
covers  all  phases  of  Religious  Education  in  the  Church, 
and  ought  to  be  in  the  library  of  every  clergyman,  and  used 
as  a  text  book  in  every  theological  seminary. 


IV.     LITURGICS. 

§  192.    Definition. 

The  scientific  aim  of  Liturgies  is  to  grasp  the  essence 
of  Christian  Cultus  or  Worship  as  a  whole  and  of  the 
elements  that  condition  it  in  particular.  To  it  essentially 
belong  therefore  the  arrangement  of  the  service  of  God 


HISTORY  OF  DEVELOPMENT  IN  THE  CHURCH.  205 

in  the  Christian  Church  in  general,  and  the  performance 
of  it  in  particular.  The  former  belongs  to  the  department 
of  Church  government ;  the  latter,  to  the  ministry  of  the 
Church.  The  essence  of  cultus  is  said  by  Hegel  to  be  the 
highest  act  of  the  spirit  of  man ;  and  hence  it  is  no  inci- 
dental thing  but  involves  the  very  essence  of  religion.  The 
Church  is  not  a  bare  school  where  things  are  to  be  learned, 
not  a  bare  place  for  preaching  and  hearing,  but  is  a  place 
of  holy  song,  of  prayer,  of  sacrament,  and  of  benediction. 
"In  her  solemnities,"  says  Palmer,  "the  Church  presents 
herself  in  her  bridal  array.  There  above  all  must  we 
be  penetrated  with  the  joy,  the  transporting  feeling,  that 
it  is  something  glorious  to  belong  to  the  Church,  to  live 
with,  and  to  live  in  her." 

The  idea  is  to  be  rejected  that  worship  is  but  a 
means  of  awakening  religious  life  in  the  individual,  and 
that  it  has  no  power  of  giving  to  that  life  an  abiding 
value  in  the  organization.  In  no  religion  does  spiritual 
fellowship  seem  so  essential  as  in  Christianity.  United 
by  the  one  Lord  and  the  one  faith,  the  relation  of  Christ's 
people  is  not  merely  that  of  pupils  to  a  teacher,  but  of  the 
body  with  the  head  ;  and  Baehr  has  said,  "pure  liturgical 
service  is  the  highest  bloom  and  crown  of  all  the  acts  in 
which  God  is  served.  In  heaven,  in  the  communion  of 
the  blessed,  all  is  worship." 

§  193.     History  of  Development  in  the  Church. 

Christian  Cultus  developed  itself  from  the  Jewish 
Church,  first  following  in  the  footsteps  of  the  simple  Syna- 
gogue service,  then  as  the  Church  lost  her  purity,  tending 
more  and  more  to  an  imitation  of  the  Levitical  priest- 
hood and  of  the  temple  service,  and  finally  restored  again 
to  purity  by  the  Reformation.  "Since  the  Reformation," 
Lange  says,  "there  have  been  three  periods ;  first  the  stormy 


206  PRACTICAL  THEOLOGY. 

one  of  the  era  of  the  Reformation ;  then  the  quiet,  almost 
languid  one  of  the  intermediate  period ;  and  finally  the 
struggle  in  which  we  find  ourselves." 

The  Apostles  give  valuable  hints  in  regard  to  the 
principles  of  Divine  Service,  descending  in  some  cases  to 
minutiae  even  as  to  things  in  themselves  indifferent.  Thus 
in  1  Cor.  11:  1 — 16,  not  only  is  order  required  in  general, 
but  specific  directions  are  given  as  to  the  veiling  of  women 
in  worship  (v.  13).  The  Apostle  declares  that  it  is  proper 
that  there  should  be  fixed  usages  in  the  Church,  and  that 
the  Church  should  aim  at  uniformity  (v.  16),  and  the 
whole  chapter  is  a  powerful  argument  for  the  natural- 
ness of  the  relation  between  sound  doctrine,  sound 
feeling,  and  sound  usage.  In  Col.  3:  16,  directions  are 
given  in  regard  to  singing  in  worship.  God  is  the  object 
of  worship  ;  psalms  and  hymns  and  spiritual  songs  are 
the  medium  of  worship  ;  grace  is  the  divine  condition  of 
acceptable  worship,  and  the  heart  is  its  organ.  In  James 
2:  2,3,  impartial  courtesy  towards  all  fellow-worshippers 
is  enjoined.    These  illustrations  might  easily  be  multiplied. 

§  194.    The  Ancient  Liturgies. 

Among  ancient  Liturgies,  the  Apostolical  Constitu- 
tions are  prominent,  although  not  the  work  of  the  Apostles, 
nor  in  all  their  features  genuinely  Apostolic.  The  litur- 
gies of  the  churches  of  Jerusalem  and  Alexandria  bear  the 
names  of  the  Apostle  James  and  the  Evangelist  Mark, 
but  we  have  no  evidence  that  James  was  the  author  of  the 
first,  or  Mark  of  the  second.  In  the  Eastern  Church  the 
liturgies  of  Basil  and  Chrysostom  were  in  great  renown. 
In  the  Western  Church  the  liturgies  of  Gelasius  and  Leo  I. 
were  generally  received,  but  were  gradually  supplanted 
by  the  Roman  Missal  of  Gregory  I.     The  great  collection 


OUTLINES  OF  LITURGICS.  207 

of  liturgies  of  all  parts  of  the  Church  is  by  Assemani.1 
The  great  work  on  Oriental  Liturgies  is  that  of  Renaudot.2 
An  admirable  book,  which  for  most  purposes  makes  the 
others  unnecessary,  is  the  work  of  Daniel.3  It  presents 
the  chief  liturgies  of  the  whole  Christian  Church  in  their 
original  languages,  with  valuable  prolegomena  and  notes, 
and  with  good  indexes.  For  the  beginner  in  the  study 
of  Liturgies,  who  wishes  to  become  acquainted  with  the 
original  texts  of  the  most  representative  Liturgies  of  the 
Eastern  and  Western  Churches,  in  a  form  convenient  for 
use,  at  a  little  outlay  of  money,  we  would  especially 
recommend  the  serviceable  and  very  satisfactory  work  of 
Hammond.4 

§  195.    Outlines  of  Liturgies.5 

§  1.    Definition  of  the  Science. 

Liturgies  is  the  theory  of  worship,  and  its  object  is  to  develop 
and  apply  the  true  principles  of  Divine  Worship.  It  aims  to 
present  the  history  of  the  Liturgy  (the  official  order  of  the  wor- 
ship of  God),  to  make  us  to  understand  it  thoroughly,  to  trace 


i  Codex  Liturgicus  Ecclesiae  Universae.  13  vols.  Rome,  1749 
—1766.     (Unfinished.) 

2  Liturgiarum  Orientalium  Collectio.  Paris,  1716.  Reprinted 
Frankfort  1847. 

3  Codex  Liturgicus  Ecclesiae  Universae,  etc.  4  vols.  Leipsic, 
1847—1853. 

4  Liturgies  Eastern  and  Western,  being  a  reprint  of  the  texts, 
either  original  or  translated  of  the  most  representative  liturgies 
of  the  Church.  Edited  with  Introduction,  Notes,  and  a  Glossary. 
Oxford,  1878.  In  addition  to  the  Greek  Liturgies  this  work  con- 
tains in  parallel  columns  the  Roman,  Ambrosian,  Gallican, 
Mosarabic,  Gregorian  and  Gelasian  Canons. 

See  also  Brightman,  Liturgies,  Eastern  and  Western.  Vol.  1. 
Eastern  Liturgies.  Edited  with  introductions  and  appendices,  on 
the  basis  of  a  work  by  C.  E.  Hammond.     Oxford,  1896.    $5.00. 

5  In  this  brief  sketch,  we  follow  mainly  the  Manuscript  Lectures  of  Dr. 
Krauth.  Compare,  however,  also  Hagenbach's  Grundlinien  der  Liturgik  und  Homi- 
letik,  Leipzig,  1863;  the  works  of  Harnack  and  Von  Zezschwitz. 


208  PRACTICAL  THEOLOGY. 

the  connection  of  its  parts  and  with  the  theory  which  underlies 
it,  and  thus  to  enter  into  that  worship  more  intelligently  and 
reverently,  to  our  highest  spiritual  good.  The  word  "Liturgy" 
is  derived  from  !eitourgos,i  literally,  people's  work.  In  its  prevail- 
ing classic  use  it  denotes  the  public  service  which  citizens  were 
bound  to  render  to  the  state  on  certain  prescribed  occasions. 
In  the  New  Testament  it  is  used  in  general  to  express  the  public 
service  of  God  (Heb.  8:  2;  9:  21;  10:  11;  1:  14). 

3  2.    Distinction  Between  Liturgies  and  Homiietics. 

Liturgies  is  the  theory  of  worship,  Homiietics  the  theory  of 
preaching,  and  the  two  are  distinct  sciences.  Liturgies  touches 
upon  the  sermon  only  so  far  as  the  sermon  forms  one  essential 
part  of  the  public  worship,  so  far  as  it  has  to  exhibit  the  true 
position,  aims  and  character  of  the  sermon  as  a  part  of  the 
organization  of  worship. 

§  3.    Of  the  Essential  Character  of  Christian  Worship. 

As  the  object  of  Liturgies  is  the  worship  of  God,  it  is 
necessary  first  of  all  to  speak  of  the  essential  character  of  wor- 
ship. The  essence  of  Christian  worship  is  determined  by  the 
essence  of  Christianity,  and  the  essence  of  the  liturgical  worship 
of  any  Church  is  to  be  derived  from  the  essential  distinctive 
character  of  that  Church  as  a  special  form  of  Christianity,  whether 
it  be  the  Episcopal,  Roman  Catholic,  Reformed,  or  Lutheran. 
As  the  essence  of  cultus  is  determined  by  the  essence  of  religion, 
the  profounder  a  religion  is,  the  profounder  is  its  worship,  the 
more  deep  and  pervading.  The  more  spiritual  religion  is,  the 
more  spiritual  must  be  its  cultus.  It  would,  however,  involve 
a  hasty  and  false  conclusion  to  affirm  from  John  4:  24  that  the 
highest  degree  of  spirituality  would  be  one  which  no  longer 
needed  a  visible  cultus.  This  is  the  error  to  which  Mysticism 
tends,  the  leaven  which  works  disastrously  in  many  minds,  pro- 
ducing neglect  of  the  public  service  of  God.  We  are  never  so 
spiritual  as  to  be  out  of  the  body.  The  more  spiritual  the  soul 
of  religion  is,  the  more  glorious  and  heavenly,  but  not  the  less 
real  is  the  body  with  which  it  is  invested,  for  that  soul  also 
desires  not  to  be  unclothed  but  clothed  upon. 

Inasmuch  as  religion  is  neither  a  mere  matter  of  the  intel- 
lect, nor  of  external  acts,  but  a  thing  of  the  whole  inner  man, 
and  has  its  deepest  seat  in  the  emotions  of  the  heart,  cultus  can 

1  Cf.  Melanchthon's  clear  presentation  in  the  Apology,  Chap.  XII,  78—83. 


OUTLINES  OF  LITURGICS.  209 

not  exclusively  nor  primarily,  consist  in  instruction,  nor  in 
exhortation  to  duty,  but  it  must  aim  at  reaching  the  inmost  life 
of  man.  Worship  without  the  form  of  instruction,  is  neverthe- 
less profound  instruction.  We  can,  in  a  certain  measure,  find 
in  our  homes  what  the  sermon  supplies,  but  to  lose  the  worship 
is  to  sustain  what  is,  humanly  speaking,  an  irreparable  loss. 
While  worship  calls  forth  the  religious  emotions,  it  will  of  itself 
react  upon  the  mode  of  religious  thought,  and  upon  the  moral 
sentiments,  so  as  to  sanctify,  arouse  and  revive  them,  and  thus 
with  the  religious,  aesthetic  aim  it  also  fulfils  the  moral  aim. 
What  is  to  be  sought  in  cultus  or  worship,  to  express  it  in  one 
biblical  word,  is  edification,  the  building  together  in  order  to  the 
building  up.  Worship  involves  religious  fellowship,  communion 
with  the  Lord,  and  the  communion  of  his  members  with  each 
other,  so  that  the  living  stones  are  built  up  into  the  temple, 
which  is  to  stand  forever.  True  cultus  is  a  type  and  anticipation 
of  that  eternal  life  which  is  most  frequently  represented  in  the 
New  Testament  as  one  of  perpetual  conjoint  worship.  Over 
against  the  whirl  of  the  world  true  worship  has  a  character  of 
repose;  over  against  secular  days,  it  has  holy  days,  which  must 
never  be  toned  down  into  mere  holidays;  over  against  the  light- 
ness of  vanities  and  fashions  of  the  world,  it  has  solemnities; 
over  against  the  shell  which  glitters  and  is  empty,  it  has  sacra- 
ments, simple  and  unpromising  on  the  surface,  but  the  very 
bearers  of  celestial  treasures.  Its  day  is  a  true  Sabbath  whose 
hours  are  an  earnest  of  the  rest  which  remaineth  to  the  people 
of  God. 

The  Lutheran  Church  refuses  to  confound  the  Lord's  Day 
with  the  Jewish  Sabbath,— not  that  she  would  have  something 
less  than  that  Sabbath,  but  because  she  would  have  vastly  more. 
As  Christ  is  a  High  Priest,  but  no  Jewish  high-priest,  so  is  the 
day  of  the  Lord,  as  Luther  calls  it,  the  Sabbath  of  Christians, 
not  the  Sabbath  of  Jews.  All  Sabbaths  on  the  Jewish  founda- 
tion pass  away  with  Judaism.  We  can  no  more  find  a  Jewish 
Sabbath  a  fit  day  for  Christian  worship,  than  we  could  make  the 
Jewish  temple  and  its  rites  the  appropriate  place  for  Christian 
worship. 

Worship,  however,  must  reflect  not  alone  the  earthly  actual 
but  the  heavenly  ideal.  It  is  not  instituted  alone  for  what  we 
bring  to  God,  but  is  meant  as  a  glorious  medium  of  what  God  im- 
parts to  us.    We  worship  not  alone  that  we  may  bring  an  offering, 


210  PRACTICAL  THEOLOGY. 

but  yet  more  that  we  may  receive  grace.  All  worship  revolves 
around  the  two  points,  what  we  give  and  what  we  get.  We  give 
prayer  and  get  what  prayer  pleads  for.  We  give  one  song  of 
praise,  we  get  the  touch  of  a  fire  from  heaven.  We  give  con- 
fession, we  get  remission.  We  give  a  hearing  of  the  Word,  we 
get  the  Holy  Ghost.  We  give  the  elements  of  bread  and  wine 
and  the  solemn  words  in  which  our  heart  goes  forth  toward  the 
Lord  at  his  table,  we  get  the  communicn  of  his  broken  body  and 
shed  blood,  and  the  salvation  they  bring.  This  distinction 
between  two  elements  in  worship, —  between  the  sacrificial  and 
the  sacramental  ought  to  be  clearly  understood,  and  we  must 
always  distinguish  between  sacrament  and  a  sacrifice.  Melanch- 
thon  very  clearly  presents  this  distinction  in  the  Apology:l  "Theo- 
logians are  rightly  accustomed  to  distinguish  between  a  sacra- 
ment and  a  sacrifice  ...  A  sacrament  is  a  ceremony  or  work, 
in  which  God  presents  to  us  that  which  the  promise  annexed  to 
the  ceremony  offers,  as  baptism  is  a  work,  not  which  we  offer  to 
God,  but  in  which  God  baptizes  us,  i.  e.  a  minister  in  the  place 
of  God;  and  God  here  offers  and  presents  the  remission  of  sins, 
etc.,  according  to  the  promise  (Mark  16:  16):  'He  that  believeth 
and  is  baptized  shall  be  saved.'  A  sacrifice,  on  the  contrary,  is 
a  ceremony  or  work  which  we  render  God  in  order  to  afford  him 
honor." 

"Moreover  the  proximate  species  of  sacrifice  are  two,  and 
there  are  no  more.  One  is  the  propitiatory  sacrifice,  i.  e.  a  work 
which  makes  satisfaction  for  guilt  and  punishment;  .  .  .  another 
species  is  the  eucharistic  sacrifice  .  .  .  Especial  care  must  be  taken 
lest  the  two  be  confounded  .  .  .  There  has  been  only  one  propi- 
tiatory sacrifice  in  the  world,  namely,  the  death  of  Christ. 
(Heb.  10:  4,  10)  .  .  .  All  other  sacrifices  are  eucharistic  sacrifices, 
which  are  called  sacrifices  of  praise.  To  these  belong  the  preach- 
ing of  the  Gospel,  faith,  prayer,  thanksgiving,  confession,  the 
afflictions  of  saints,  yea  all  good  works  of  saints." 

This  distinction  here  marked  between  sacrament  and  sacrifice 
has  been  emphasized  in  our  own  times  especially  by  Kliefoth 
and  Harnack.  The  terms  sacrificial  and  sacramental  are  not  in 
every  respect  adapted  to  express  the  full  character  of  the  distinc- 
tion; but  they  are  on  the  whole  the  best  that  can  be  selected. 


1  Chap.  XII.,  Art.  XXIV.  17—26.     See  Dr.  Jacobs'  edition  of  Book  of 
Concord.    Vol.  1.    Pp.  2G2— 264. 


OUTLINES  OF  LITURGICS.  211 

It  may  be  said  in  general  that  it  is  the  distinctive  character  of 
Lutheran  worship  that  it  exalts  the  sacramental,  that  it  is  per- 
suaded that  in  true  worship  we  bring  little  to  God  compared 
with  what  we  receive  from  him.  Hence  also  to  the  Lutheran 
(as  well  as  to  the  Episcopalian)  conception  of  the  Full  Divine 
Service  belongs  always  the  celebration  of  the  Lord's  Supper,  in 
which  the  Sacramental  is  revealed  in  its  highest  form. 

§  4.    The  Essential  Constituents  of  Christian  Worship. 

The  divinely  given  element  in  Cultus  is  in  brief,  first  the 
Word  of  God,  second  the  Sacraments,  and  these  are  the  marks 
of  the  Church.  "The  Church  is  the  congregation  of  saints  (the 
assembly  of  all  believers) ,  in  which  the  Gospel  is  rightly  taught 
(purely  preached),  and  the  Sacraments  rightly  administered 
(according  to  the  Gospel)"  (Augsburg  Conf.,  Art.  VII).  Worship, 
therefore,  in  its  fulness,  is  pre-eminently  the  time  of  the  Church's 
unveiling.  To  know  what  a  Church  is,  we  must  worship  with 
her.  The  Word  of  God  comes  to  us  in  cultus,  first  in  the  Script- 
ures as  read;  second  in  the  preaching  of  divine  truth;  third  in 
the  Scripture  as  sung,  in  the  Psalms,  New  Testament  Canticles, 
and  in  the  pure  hymns,  rhymed  and  unrhymed  of  the  later 
Church;  fourth  in  the  prayers,  so  far  as  they  incorporate  incident- 
ally elements  of  the  Word;  fifth  in  confessions  of  sins  and  the 
confession  of  faith,  so  far  as  these  embrace  the  Divine  Word. 
The  Sacraments  come  to  us  in  the  Lord's  Supper  as  a  fixed  part 
of  the  highest  service,  and  in  Baptism  as  a  part  of  the  occasional 
organism  of  the  service,  or  as  it  is  perhaps  sometimes  best,  as  a 
complete  and  separate  service.  It  is  evident  that  in  all  parts  of 
the  service  there  is  a  blending  of  the  sacrificial  and  sacramental 
in  such  a  way  that  they  can  be  regarded  as  one  or  the  other  from 
different  points  of  view,  or  can  be  regarded  from  a  higher  point, 
as  both. 

Not  only  has  cultus  to  regard  the  divine  elements,  but  its 
responsibility  is  also  involved  in  the  proper  development  of  all 
that  pertains  to  the  human  or  subjective  element.  This  necessity 
rests  upon  the  fact  that  the  benefits  of  worship  to  be  derived  from 
word  and  sacrament  are  conditioned  by  the  frame  of  heart  and 
mind  in  which  they  are  received.  "Men  must  use  Sacraments 
so,  as  to  join  faith  with  them,  which  believes  the  promises  that 
are  offered  and  declared  unto  us  by  the  Sacraments"  (A.  C,  Art. 
XIII,  2).    The  frame  in  which  they  should  be  received  is  best 


212  PRACTICAL  THEOLOGY. 

characterized  in  general  by  the  term  devoutness.  We  must  be 
devout  that  we  may  be  edified.  We  must  pray  devoutly,  sing 
devoutly,  and  listen  devoutly.  Hence  one  grand  object  of  Litur- 
gies is  to  point  out  the  right  mode  of  exciting,  exalting,  and  sus- 
taining this  devoutness,  for  though  like  other  good  gifts,  it  comes 
down  from  the  Father  of  light,  it  comes  to  us  through  means, 
and  these  means  Liturgies  suggests  and  furnishes.  If  it  can  be 
demonstrated  of  anything  that  it  interferes  with  devotion,  this 
fact  should  exclude  it  from  worship,  however  pleasing  or  popular 
it  may  be. 

If  the  house  of  God  is  what  it  should  be,  the  very  adaptation 
of  the  place  to  its  ends,  is  an  aid  to  the  devout  frame  of  mind. 
The  church  building  may  move  the  heart  to  devoutness  by  its 
majestic  grandeur,  or  touch  it  by  its  simple  adaptation.  It  is  a 
shame  for  a  church  to  be  mistaken  for  a  bank,  a  barn  or  a  theatre. 

\  5.     Relation  of  Art  to  Worship. 

But  it  is  not  merely  the  aim  of  Liturgies  to  awaken  devotion, 
but  it  also  finds  organs  for  the  expressions  of  it.  Art  has  its 
noblest  sphere  in  religion;  not  the  spurious  art  which  covers  up 
nature,  but  the  true  art  which  is  nature's  self  in  her  most  abso- 
lute perfection.  It  is  the  aim  of  art  to  bring  out  from  the  inci- 
dental and  imperfect  the  most  glorious  essentials  of  the  natural. 
It  reaches  after  that  divine  something  which  underlies  the  phenom- 
ena of  beauty,  and  makes  the  beautiful.  True  art  reaches  into 
the  domain  of  the  beautiful,  the  divine  thought.  The  beauty  of 
the  Lord  God  is  upon  its  heart.  True  art  makes  the  song  of  the 
sanctuary  the  song  of  the  people's  heart.  Spurious  art  substi- 
tutes for  this  the  display  of  musical  skill,  or  yet  more  frequently 
the  unsuccessful  straining  after  display. 

The  assumption  that  teaching  is  the  sole  end  of  cultus,  is, 
of  course,  at  war  with  any  large  share  of  true  art  in  worship. 
But  yet  more  opposed  to  it,  is  the  idea  that  the  House  of  God  is 
to  be  an  opera  house,  a  theatre,  an  art  gallery,  or  a  show-room 
for  gaudy  toys,  whether  painted,  or  cut  in  stone,  or  moulded 
in  plaster. 

It  is  the  work  of  Liturgies  to  exhibit  the  relations  of  art  to 
cultus  in  general,  and  to  apply  its  principles  in  all  the  particular 
cases  in  which  it  is  required.  The  art  of  true  Rhetoric  and 
Logic  develops  itself  in  the  Church  cultus,  in  Homiletics,  so  far 
as  Homiletics  is  connected  with  pure  taste. 


OUTLINES  OF  LITURGICS.  213 

I  6.    The  Art  of  Poetry  and  of  Music. 

The  art  of  true  poetry  comes  in  to  exalt  a  taste  for  the 
Psalms  and  hymns  and  spiritual  songs,  given  by  the  Holy  Ghost. 
It  protects  the  church  against  being  swamped  in  the  floods  of 
rhyme,  and  it  combats  the  idea  that  all  the  atrocities  of  offence 
against  good  taste  and  good  English  are  atoned  for  by  pious  inten- 
tions. The  art  of  Music  is  the  twin-sister  of  poetry  and  next  to 
poetry  in  the  service  of  the  church. 

\  7.    Church  Architecture. 

The  art  of  architecture  rears  the  House  of  God  and  fits  it  for 
its  great  ends  and  adapts  it  for  the  particular  wants  of  the  people 
who  worship  in  it.  It  conditions  alike  the  character  of  the  noblest 
cathedral  and  the  humblest  village  church,  making  the  latter  as 
truly  a  church  as  the  former.  It  is  when  materials  are  fewest  and 
simplest,  that  architecture  has  often  its  most  difficult  problem 
and  wins  its  highest  triumphs.  One  church  may  cost  more 
thousands  than  another  hundreds,  yet  the  humbler  church  may 
be  the  nobler  of  the  two.  Taste  with  money  can,  of  course, 
achieve  great  things;  but  much  taste  with  little  money  can  here 
do  vastly  more  than  a  great  deal  of  money  with  little  taste. 
Indeed  it  often  happens  that  want  of  money  might  have  saved  a 
congregation  from  the  blunder  of  gaudy  pretentiousness  in  their 
church,  where  there  was  not  enough  good  taste  to  prevent  it. 
Large  sums  are  as  often  laid  out  in  spoiling  churches,  as  in  im- 
proving them. 

True  architecture  fits  the  building  to  the  religious  idea  which 
is  to  be  embodied  in  it.  The  Church  is  the  apparel  of  religion, 
and  consequently  every  great  system,  true  and  false,  has 
wrought  out  its  own  distinctive  architecture.  Contrast  the  sombre 
architecture  of  Egypt  and  India  with  the  graceful  and  beautiful 
architecture  of  Greece;  or  the  inexpressive  architecture  of  the 
Jews  with  the  rich  and  suggestive  Christian  architecture;  mark 
how  Mohammedanism,  with  its  purer  theism  has  graced  the 
florid  and  fantastic  architecture  of  the  Moplem  Orient.  In  fact, 
follow  the  architectural  idea  from  its  rudest  to  its  most  finished 
form,  and  you  will  see  that  the  character  of  the  building  in  which 
a  particular  form  of  worship  is  engaged  in,  is  no  matter  of  acci- 
dent, but  that  there  is  either  a  harmony  or  an  incongruity 
between  worship  and  the  place  of  worship. 


2l4  PRACTICAL  THEOLOGY. 

True  architecture  would  not  rear  Gothic  churches  for  a  wor- 
ship which  never  rises  above  the  level  of  the  daily  newspaper; 
it  would  not  rear  churches  which  mean  all  worship,  to  be  used  by 
denominations  which  have  all  preaching  and  no  worship.  True 
art  will  not  build  great  church  organs  to  perform  the  melodies 
with  which  vagrant  minstrels  court  the  popular  ear  with  their 
hand  organs.  If  it  places  statuary  or  painting  in  a  church  it 
selects  what  is  grand  and  suggesting  of  holy  memories  and 
worthy  every  way  of  the  place.  If  it  will  rear  a  spire  it  does  not 
make  it  end  with  some  artful  device  of  a  weather  cock,  turning 
with  the  wind,  so  that  the  last  thing  which  the  eye  sees  is  a  sym- 
bol of  the  mutable.  We  want  no  weather  cock  on  the  church,  as 
we  want  no  weather  cocks  in  the  churches.  Let  the  symbol  of 
the  cross  take  its  true  place.  Lift  it  high  upon  the  churches  as 
the  cross  it  symbolizes  should  be  lifted  highest  by  the  hearts 
of  the  believers.  If  Church  art  uses  stained  glass,  it  covers 
it  with  objects  of  sacred  beauty  and  suggestion.  In  the 
flowers  it  places  upon  the  altar,  in  the  massive  and  fitting  vessels 
with  which  it  replaces  the  demi-johns,  decanters,  and  drinking 
cups  which  mar  the  associations  of  the  Lord's  Table,  in  the  bap- 
tismal fonts  which  it  substitutes  for  slop  bowls,  in  the  Church- 
books  fairly  printed  and  neatly  bound  which  it  puts  into  the 
hands  of  the  people  instead  of  the  masses  of  spongy  paper  with 
sparkling  devices  in  brassy  metal,— in  all  from  the  least  to  the 
greatest,  true  art,  which  is  but  the  body  of  true  taste,  shows  that 
it  has  great  influence  in  the  sphere  of  Liturgies. 

§  8.     Limitation  of  Art  in  Cultus. 

Various  as  may  be  the  forms  and  degrees  in  wmch  art 
reveals  itself  in  cultus,  there  are  certain  fundamental  maxims 
which  control  it  in  every  case. 

1)  As  the  basis  of  the  whole,  art  must  always,  if  it  be  true 
art,  minister  in  some  form  to  devotion,  either  to  arouse  it,  or  to 
express  it.  Devotion  is  the  end,  art  is  but  the  assistant  of  the 
means  to  that  end. 

2)  It  must  have  adaptation  to  time  and  place.  That  is  in 
fine  taste  on  Palm  Sunday  which  would  be  incongruous  and 
painful  on  Good  Friday.  It  is  in  good  taste  to  sing  an  Easter 
Anthem  at  Easter,  but  a  great  blunder  to  sing  it  at  Christmas. 
It  is  well  to  sing  "Praise  God  from  whom  all  blessings  flow," 
after  any  hymn  whose  theme  is  one  of  gladness,  but  it  is  shock- 


OUTLINES  OF  LITURGICS.  215 

ing  if  not  injudicious  to  sing  it  immediately  after  a  hymn  whose 
theme  is  the  condemnation  of  the  wicked.  Before  anything  is 
sung  it  would  be  well  to  think  what  precedes  it,  and  what  may 
seem  to  be  the  connection.  A  preacher  of  impressive  appearance 
and  manner  may  move  men  with  words  and  gestures  which 
would  make  them  laugh  at  a  feebler  man.  That  would  fit  a 
grand  cathedral  which  would  be  preposterous  in  a  little  chapel. 
3)  Art  moves  with  care  between  two  extremes  which  result 
from  the  isolation  or  excessive  measure  of  the  two  general  ele- 
ments of  worship.  The  first  of  these  elements  embraces  the  solemn 
and  sublime,  the  exalted  and  the  exalting  in  worship.  It  makes 
man  look  up  to  God.  It  expands  the  soul  with  the  highest  con- 
templation. It  images  the  worship  of  angles  and  of  the  glorified 
around  the  throne.  The  second  element  embraces  the  simple 
and  lucid.  It  condescends  to  the  lowly  and  teaches  the  ignorant. 
It  is  meant  to  illuminate,  to  meet  the  humblest  religious  wants. 
Now  worship  is  neither  to  be  so  sublime  as  to  impair  simplicity, 
nor  so  simple  as  to  destroy  its  dignity.  It  is  neither  to  be  un- 
worthy of  God  nor  unsuited  to  man.  It  is  never  to  forget  to 
whom  it  is  directed,  nor  from  whom  it  comes.  As  worship  is  the 
act  of  the  finite  reaching  out  towards  the  infinite,  it  must  embody 
what  corresponds  with  the  infinite  towards  which  we  must  go 
forth,  and  to  our  finite  selves,  who  reach  out  towards  it.  It  is 
to  God  and  should  be  exalted  and  divine.  It  is  of  man  and 
should  be  lowly  and  human.  When  architecture,  reaching 
out  towards  the  infinite,  makes  the  church  so  vast  that  men  can 
not  hear  God's  word  in  it,  it  forgets  the  finite.  When  preaching 
is  so  lofty,  that  it  is  incomprehensible  to  the  many,  it  is  useless. 
It  is  virtually  speaking  in  an  unknown  tongue.  There  is  a  large 
part  of  the  English  language  which  is  as  nearly  unknown  to  many 
hearers  as  Hebrew  or  Sanskrit.  And  even  without  the  use  of 
words  in  themselves  unintelligible,  the  structure  of  the  thought 
and  style  may  completely  shut  out  a  large  part  of  an  audience 
from  comprehension.  When  music  meant  for  Church  hymns  is 
so  fine  and  technical  that  the  people  can  not  unite  in  it,  it  is  no 
longer  adapted  for  the  sanctuary.  We  may  indeed  derive  benefit 
from  hearing  what  is  sung  by  others,  but  the  benefit  is  not  the 
distinctive  one  of  worship.  A  congregation  which  hires  a  few 
operatic  singers  to  perform  certain  sacred  words  is  not  worshiping 
God.  But  on  the  other  hand,  the  low  and  mean  and  prosy  under 
pretence  of  simplicity,  are  equally  to  be  shunned.     Dignity  and 


216  PRACTICAL  THEOLOGY. 

simplicity   God  would  have  inseparably  conjoined  in  his  wor- 
ship; strength  and  beauty  in  his  sanctuary. 

I  9.    The  Basis  of  Christian  Worship. 

Here,  as  everywhere  in  the  Christian  Church,  other  foun- 
dation can  no  man  lay  than  that  is  laid,  Jesus  Christ  our  Lord. 
Christ  in  the  fulness  of  his  Person  and  of  his  teaching,  is  the 
rock  on  which  his  Church  rests  her  worship. 

There  is  a  sense  in  which  Christ  is  the  end  of  Pagan 
system  as  he  is  of  the  Jewish.  Paganism  was  the  instinctive 
struggle  and  Judaism  the  divinely  guided  one  of  the  religious 
principles;  and  Christ  is  the  fulfilling  of  what  is  truly  human  and 
truly  divine  in  both.  Whatever  is  distinctive  in  either  system, 
apart  from  this  great  generic  character,  Christianity  makes  per- 
fecti  Hence  Christian  churches  can  not,  on  the  one  side,  be 
reared  after  Pagan  models,  or  Christian  art  be  shaped  by  distinct- 
ively Pagan  ideas;  neither,  on  the  other  side,  can  Christian 
worship  be  an  imitation  or  echo  of  the  Jewish.  The  Church  of 
Rome  has  sinned  grievously  in  respect  to  her  conformity  both  of 
Pagan  and  Jewish  ideas.  The  traveler  who  visits  Home  sees  there 
the  links  not  broken  and  hardly  covered  which  unite  at  many 
points  the  worship  of  Papal  Rome  with  that  of  Pagan  Rome. 
The  battle  of  the  Reformation  in  Germany,  so  far  as  it  turned 
upon  worship  was  directed  mainly  against  the  Judaizing  princi- 
ples and  practices  of  the  Church  of  Rome. 

Still  more  remote  is  Christian  worship  from  all  affinity  with 
those  self-devised  forms  built  up  by  purely  human  associations, 
on  human,  and  sometimes  on  earthly,  sensual  and  devilish  theo- 
ries of  religion  or  morality  or  art.  The  Christian  and  the  Chris- 
tian minister  are  sometimes  invited  to  complicity  with  forms  of 
pretended  worship  which  are  as  absolutely  Pagan  in  essence  as 
anything  they  might  encounter  in  the  habitations  of  heathen 
darkness. 

All  true  forms  of  worship  rest  on  unbroken  connection  with 
the  historical  development  of  the  worship  of  the  Church.  As  the 
Church  of  Christ  is  divine,  it  has  a  divine  growth.  The  present 
always  evolved  out  of  the  past.  The  Church  in  her  worship 
knows  no  rude  transitions,  no  chasms  of  separation.  She  grows 
but  the  continuity  is  unbroken.  As  near  as  is  consistent  with 
our  real  wants,  the  worship  of  to-day  should  be  one  in  which  the 
earliest  generations  of  the  Church  might  have  united.      Hence 


OUTLINES  OF  LITURGICS.  217 

the  language  of  a  liturgy  should  have  in  it  the  very  words  which 
have  been  dear  to  generations  long  ago.  It  should  not  be  so 
antiquated  as  to  be  unintelligible,  but  all  other  things  being  equal, 
that  which  is  oldest  in  worship  is  best.  On  this  principle  rests  in 
large  part  the  admiration  we  feel  for  the  old  English  of  the  Ser- 
vice of  the  Church  of  England,  and  the  no  less  admirable  Ger- 
man in  which  our  ancient  Lutheran  Liturgies  have  couched  their 
forms.  On  this  principle,  in  the  marriage  service,  it  is  better 
liturgical  taste  to  use  the  thou,  than  the  colloquial  you,  and  to 
employ  simply  the  Christian  names  rather  than  the  whole  name, 
because  the  Marriage  Service  belongs  to  an  era  when  the  Chris- 
tian name  alone  was  used.  Titles  are  to  be  avoided  for  similar 
reasons. 

The  Liturgy,  however,  should  not  retain  things  which  have 
become  unintelligible  or  offensive  with  the  course  of  time.  In 
the  Church  of  England  Liturgy  the  address  to  the  couple  about 
to  be  married,  sins  against  all  modern  notions  of  propriety. 

The  Cultus  should  also  harmonize  with  the  confession  or 
system  of  faith  whose  followers  employ  it.  Our  worship  should 
be  Christian,  not  Jewish;  catholic,  not  sectarian;  Protestant,  not 
Romish;  Lutheran,  not  Calvinistic;  and  this,  not  from  any  nar- 
row, separatists  idea,  not  for  the  sake  of  creating  artificial  bar- 
riers, but  because  all  deep,  distinctive  religious  ideas  of  necessity 
stamp  themselves  upon  the  form  of  worship.  The  religion  which 
has  no  distinctive  worship,  has  no  distinctive  being. 

Cultus  should  be  adapted  to  national  life.  The  dream  of 
the  Church  of  Rome  is  a  worship  which  shall  be  uniform  in  all 
lands.  She  endeavors  to  maintain  a  rigid  uniformity  which  will 
allow  but  one  tongue  and  one  form  to  every  nation.  Over  against 
this  our  church  holds  that  it  is  the  right  of  the  Church  in  every 
period,  and  of  every  nation,  to  adjust  the  human  elements  of 
worship  with  a  wise  reference  to  times  and  circumstances.  "We 
believe,  teach  and  confess  that  the  Church  of  God  of  every  place 
and  every  time  has  the  power,  according  to  its  circumstances,  to 
change  such  ceremonies,  in  such  manner  as  may  be  most  useful 
and  edifying  to  the  Church  of  God"  (Formula  of  Concord,  Epit. 
Chap.  X.  4). 

How  naturally  the  same  religious  life  reveals  itself  in  the 
same  form  of  worship  is  shown  epecially  in  the  Lutheran  Service 
under  all  the  divers  nationalities,  German,  Swedish,  Norwegian, 
Danish,  Finnish,  French,  and  English.     It  presents  under  all  a 


218  PRACTICAL  THEOLOGY. 

substantial  uniformity,  and  in  our  own  country,  one  of  the 
first  results  of  a  return  to  the  faith  of  our  Fathers,  has  been  a 
return  to  the  old  mode  in  which  that  faith  clothed  itself  in 
worship. 

\  10.    Of  the  Fixed  and  Variable  in  Cuitus. 

To  the  fixed  elements  of  worship  belong  by  pre-eminence: 

1)  The  liturgical  forms  which  have  been  left  by  our  adora- 
ble Lord.  These  are  by  pre-eminence  his  Prayer  and  the  words 
of  the  institution  of  the  two  Sacraments.  But  in  addition  to 
these,  his  teaching  and  his  life  are  set  forth  in  the  Gospels.  The 
Gospel  Lessons  of  the  Church  Year  are  liturgical.  They  are 
meant  to  aid  our  worship  as  well  as  to  teach  us;  and  in  public 
worship  are  to  be  liturgicaliy  used. 

2)  The  apostolic  liturgical  formulas,  or  so-called  benedic- 
tions, which  are,  however,  to  be  distinguished  from  the  Benedic- 
tion proper,  which  is  not  simply  a  prayer  for  the  people,  but  a 
divinely  appointed  medium  through  which  there  is  officially 
offered  a  distinctive  blessing.  Of  the  Epistles  and  the  Epistle 
lessons  may  be  affirmed  what  was  said  of  the  Gospels.  They 
are  liturgical  in  worship. 

3)  A  fixed  element  is  also  found  in  the  other  Canonical 
writings  of  the  Old  and  New  Testament  in  general,  the  most 
important  portions  of  which  should  be  read  in  public  worship. 
Selection  is  necessary,  because  as  one  star  differs  from  another 
star  in  glory,  so  does  one  part  of  the  Word  differ  from  another. 

4)  To  the  fixed  element  belong  certain  recurring  forms  of 
confession,  praise,  and  prayer.  A  true  form  of  worship,  meeting 
devotional  needs  fully,  becomes  more  dear,  more  inspiring,  with 
every  successive  use. 

5)  Nevertheless  free  prayer  has  also  its  place  in  public 
worship,  and  the  opportunity  of  employing  it,  which  can  be 
used  at  the  discretion  of  the  minister,  should  be  a  fixed  provision 
of  the  Service.  There  should  be  liberty,  but  a  liberty  defined 
by  law. 

§  11.  The  Reciprocal  Influence  of  Minister  and  People  in 
Worship. 

The  distinctive  power  of  public  worship  is  essentially  con- 
ditioned by  the  influence  which  the  ministrant  exercises  upon 
the  congregation  and  the  congregation  upon  the  ministrant.  Let 
the  people  come  together  with  no  one  to  lead,  or  with  some  one 


OUTLINES  OF  LITURGICS.  219 

to  mislead  them,  in  utter  ignorance  of  the  life  of  the  service  and 
you  will  see  that  even  the  power  of  the  Spirit  of  God  exercises 
itself  in  the  sanctuary  through  the  minister  and  the  people.  The 
necessity  of  maintaining  reciprocal  influence  in  its  most  perfect 
form  has  made  well  ordered  worship  through  all  time  a  respon- 
sible one.  The  Old  Testament  worship  was  such.  The  Psalms, 
which  are  the  great  liturgy  of  the  Old  Testament  Church,  at  once 
its  confessions,  its  hymns,  and  its  prayers,  are  all,  without  excep- 
tion, admirably  adapted  in  their  very  structure  for  responsive 
use.  This  structure  makes  itself  most  available,  however,  not  in 
the  alternation  of  verse  with  verse,  as  in  the  Episcopal  usage, 
but  in  the  division  of  each  verse  between  the  minister  and  people, 
the  minister  beginning,  the  people  closing,  or  yet  more  perfectly 
by  one  using  the  first  part  of  each  parallelism,  and  the  other  the 
second.  In  the  Ancient  Church  the  antiphons  and  responses 
meet  us  at  every  point  to  bear  witness  to  the  same  great  truth. 
Sometimes  the  minister  spoke  and  the  whole  body  of  the  people 
answered ;  sometimes  the  people  were  divided  into  two  great 
bodies  which  sang  alternately ;  sometimes  a  choir  sang  one  part 
and  the  people  another  in  response. 

Responsive  popular  worship  is  one  of  the  soundest  restora- 
tions of  the  Eeformation.  When  no  voices  are  heard  in  the 
sanctuary  but  the  voice  of  the  minister  at  one  end,  and  the  voices 
of  the  choir  at  the  side  or  at  the  other  end,  the  Church  is 
oppressed  with  nightmare  of  one  of  Rome's  worst  abomina- 
tions. To  the  people  belong  the  Church  and  its  worship  and 
nothing  in  either  can  be  justified  except  on  this  ground  that  it  is 
really  best  for  the  people.  In  the  altar  the  minister  is,  indeed,  the 
mouth  of  the  people  ;  even  what  he  utters  in  his  single  person  he 
shares  in  it  as  one  of  the  people  of  God.  But  the  people  are  not 
so  to  use  the  representative's  mouth  as  to  forget  to  employ  their 
own. 

g  12.    The  Church  Year. 

The  special  character  of  Cultus  is  largely  conditioned  by  the 
Church  Year.  The  Church  Year  reproduces  the  life  of  Christ 
and  of  the  Church  which  is  his  body  in  the  world.  It  brings 
before  us  in  solemnities  which  embrace  all  human  wants  and 
hopes  what  has  been  done  in  redemption  in  the  past  and  looks 
forth  in  its  anticipations  to  what  redemption  is  to  do  in  the  ages 
to  come.     It  repeats  the  central  history  of  the  world.    It  is  the 


220  PRACTICAL  THEOLOGY. 

sublimest  conception  which  man  has  associated  with  the  flight  of 
time.  It  brings  before  us  in  its  circle,  birth,  sorrow,  death,  tri- 
umph, the  outpouring  of  the  Holy  Spirit  from  the  throne  of  the 
ascended  Redeemer,  and  closes  full  in  the  Trinity,  which  is 
the  centre  of  all  facts  and  of  all  doctrines.  Having  in  the  first 
half  of  the  Church  Year  followed  Christ  in  what  he  does  for  us, 
and  thus  having  been  led  into  the  mystic  unity  of  the  Holy  Three 
and  the  Undivided  One,  we  give  ourselves  through  the  rest  of  the 
year  to  the  shaping  influence  of  Christ  in  us.  For  us  and  in  us 
are  the  keynotes  to  the  two  great  divisions.  Justification  is 
the  theme  of  the  first,  sanctification  of  the  second.  Up  to  Trinity 
Sunday  we  have  the  objective,  of  which  all  that  follows  is  the 
subjective.  The  Year  divides  itself  between  foundation  and  edi- 
fice ;  between  facts  which  underlie  doctrine  and  duties  which 
rise  upon  faith;    first,  Christ  to  usward,  then,  we  to  Christward. 

§  13.     Chief  and  Secondary  Services. 

In  making  the  distinction  between  chief  and  secondary  ser- 
vices, we  mean  not  to  esteem  the  second  less,  but  the  first  more. 
A  certain  prominence  is  given  to  a  service  by  its  occurring  on  the 
Lord's  Day.  That  day  is  the  New  Testament  heir  of  all  that  is 
richest  in  the  Old  Testament  Sabbath,  and  is  yet  richer  in  the 
direct  gifts  of  the  most  holy  and  most  glorious  memories  and 
associations  which  come  direct  from  our  Lord  and  his  Holy 
Spirit.  Upon  its  service  is  stamped  something  altogether  pecul- 
iar. It  is  not  in  the  power  of  man  by  any  theory  to  make  a  week 
day's  service  fully  what  a  Lord's  Day  service  is.  All  Sundays 
are  festivals,  even  though  they  come  in  the  midst  of  fasts.  The 
Lenten  Sundays  suspend  Lent  by  the  predominant  character 
which  every  Lord's  Day  has,  as  such  as  the  memorial  of  our 
Lord's  resurrection.     Each  Sunday  is  a  weekly  Easter. 

"The  festivals,"  says  a  Reformed  writer,  "are  the  poetry 
of  the  Church,  the  pillars  of  its  temple,  the  fixed  stars  of  its 
heaven."  Hence  the  pre-eminent  festivals  which  do  not  occur 
on  the  Lord's  Day,  yet,  in  common  with  it,  stamp  their  services 
with  a  character  of  pre-eminence,  and  plant  a  Day  of  the  Lord 
in  the  heart  of  the  week.  The  services  of  Christmas,  Good 
Friday,  and  Ascension  Day  have  such  a  character  as  the  services 
of  no  other  day  with  less  high  and  precious  associations  can 
have. 


OUTLINES  OF  LITURGICS.  221 

There  is,  moreover,  one  grand  point,  to  which  an  absolutely 
full  service  always  tends,  and  in  which  alone  it  can  be  prop- 
erly consummated,  the  celebration  of  the  Lord's  Supper.  It 
alone  is  the  Communion  and  beyond  its  highest  privileges  lies 
nothing  but  the  inner  court  of  heaven.  Hence  the  Lutheran 
Church,  in  making  distinction  between  chief  and  secondary 
services,  makes  that  the  chief  service,  the  highest  worship,  in 
which  normally  the  Holy  Communion  occurs.  This  view  of  the 
chief  service  rests  on  the  assumption  that  the  Holy  Supper  is 
not  only  an  integral  part  of  the  service,  but  is  the  part  which 
conditions  all  of  the  rest  —  they  are  for  it.  It  is  the  end,  they 
are  the  means.  Hence,  beautiful  as  our  Church  Service  is,  even 
in  the  mutilated  form  in  which  it  is  presented  when  there  is  no 
Communion,  it  is  but  the  beauty  of  a  statue,  marvelous  in  its 
symmetry,  but  with  its  noblest  portion  broken  away. 

The  secondary  services  are  less  solemn,  less  festival,  yet  for 
this  reason  they  better  meet  some  of  the  most  important  wants 
of  the  human  heart.  There  is  the  valley  in  which  we  are  called 
to  see  and  to  sympathize  with  the  misery  and  the  wants  of  our 
kind,  as  well  as  the  Mount  of  Transfiguration,  where  we  feel  it 
well  to  be,  and  where  we  would  fain  pitch  our  tabernacles,  away 
from  the  world  and  above  it.  For  our  everyday  life,  for  our 
lower  and  simpler,  yet  equally  real  and  equally  great  wants,  as 
sinners  and  as  saints,  we  need  these  secondary  services.  We 
believe  the  time  will  come  when  the  people  and  pastor  of  a  con- 
gregation will  feel  they  have  not  necessarily  come  together  in  vain 
during  the  week,  because  they  have  only  heard  God's  word  read, 
and  only  united  in  praise  and  prayer  to  him, —  without  a  long 
sermon  or  an  ill-digested  and  wearisome  lecture.  In  these 
week-days  services  there  is  often  too  much  of  what  goes  under 
the  name  of  preaching,  which  altogether  lacks  Luther's  three 
essentials  of  a  sermon  ;  there  is  nothing  to  say,  nothing  said,  and 
the  talker  will  not  stop  the  utterance  of  the  words  which  say 
nothing. 

In  case  a  congregation  is  without  a  pastor  it  would  be  well 
to  have  the  service  01  the  church.  The  usual  course  in  such  a 
case  is  for  some  one  to  make  an  exhortation  and  the  worship 
departs  altogether  from  the  usual  modes.  Much  better  is  it  to 
have  the  Church  Service  without  the  exhortation,  than  the 
exhortation  without  the  Church  Service.     We  need  greatly  in 


222  PRACTICAL  THEOLOGY. 

most  of  our  cnurches  the  development  of  the  spirit  of  worship 
and  to  accomplish  this  the  worship  must  be  made  more  promi- 
nent in  all  services,  and  might  well  be  made  the  distinctive,  and 
even  at  times  the  exclusive  end  of  some  If  our  scattered  people, 
when  it  is  for  the  time  impossible  to  have  a  minister,  were  to 
meet  together  with  the  Church  Book  in  their  hands,  for  regular 
worship,  it  would  save  thousands  to  the  Church  and  make  nuclei 
for  future  congregations,  when,  without  such  an  arrangement 
many  precious  souls  will  be  lost  to  our  Church  and  many  to 
Christ  forever. 

\  14.    The  Order  of  Public  Worship. 

True  worship  is  an  organic  whole, —  each  part  coheres  with 
the  rest,—  each  first  naturally  leads  to  its  second.  The  service 
rises  from  its  lowest  point  to  its  highest  point.  It  is  for  want  of 
conformity  to  this  principle  that  a  certain  kind  of  worship  in 
which  we  are  not  able  to  find  anything  positively  objectionable, 
yet  oppresses  us  with  the  feeling  that  there  is  something  wanting 
in  it  as  a  whole.  Indeed  it  never  seems  to  occur  to  some  to  ask 
whether  there  be  a  natural  order  of  worship. 

The  order  of  worship  will  be  naturally  conditioned  by  what 
we  suppose  to  be  its  chief  characteristic  or  object.  If  the  object 
be  to  furnish  a  gorgeous  and  impressive  ceremonial,  it  will  take 
such  a  shape  as  the  Euchologion  of  the  Greek  Church  or  the 
Mass  of  the  Romish  Church.  If  it  be  little  more  than  the  ser- 
mon with  its  garnishings,  it  will  care  little  for  arrangement  beyond 
what  is  necessary  to  give  the  sermon  what  is  considered  its  due 
place.  When,  as  in  the  Lutheran  Church,  the  Pulpit  is  not  the 
antagonist  of  the  Altar,  as  it  is  in  Puritanism,  nor  the  Altar  the 
antagonist  of  the  Pulpit,  as  in  Romanism  and  Pseudo  —  Ritu- 
alism, but  Pulpit  and  Altar  are  the  two  harmonious  handmaidens 
of  the  Lord,  in  the  perfect  unity  of  one  work, —  the  Order  of 
Service  will  be  such  that  the  Altar  sustains  the  Pulpit,  and  the 
Pulpit  the  Altar.  They  work  not  as  head  against  heart,  or  heart 
against  head,  but  as  the  two  divisions  of  one  heart.  The 
Romanist  goes  to  Mass,  the  Puritan  goes  to  hear  the  Sermon,  the 
Lutheran  goes  to  the  Service  of  the  House  of  the  Lord,  in  its 
two  grand  parts  of  worship  and  the  Word, —  while  the  Episcopa- 
lian goes  mainly  to  worship. 


OUTLINES  OF  LITURGICS.  223 

In  the  proper  Order  of  the  Service  several  things  of  a 
general  nature  are  involved : 

1)  The  Order  should  be  a  natural  one,  spontaneous,  easy 
of  comprehension  and  of  explanation.  It  is  highly  desirable 
that  the  people  should  worship  intelligently,  should  know  the 
reason  of  the  Order,  the  meaning  of  the  parts  and  of  the  whole. 
The  general  reasons  for  the  order  should  be  intelligible  to  the 
humblest  worshiper. 

2)  The  Order  of  Service  should  begin  at  the  lower  and  rise 
steadily  to  the  higher.  It  is  not  natural  to  begin  worship  as 
exulting  saints  and  then  go  on  to  humble  ourselves  as  miserable 
sinners.  We  are  to  take  the  lowest  rooms,  so  that  at  the  Master's 
command  we  may  go  up  higher.  The  service  can  most  appro- 
priately begin  by  confessing  the  name  and  appealing  to  the 
authority  of  the  Triune  God,  in  worship  of  whom  all  that  fol- 
lows has  its  character  as  acceptable  worship.  The  first  great  act 
of  a  chief  service  is  naturally  one  of  confession.  The  service 
begins  just  where  we  begin  in  the  order  of  Redemption,  at  the 
state  of  sin  seeking  for  pardon.  From  confession  we  rise  to  the  joy 
of  absolution  which  goes  forth  in  thanksgiving.  The  benediction 
closes  the  service  because  it  sums  up  and  seals  the  blessing  of 
the  whole  in  the  divine  peace  and  lifts  the  worshiper  to  the  high- 
est point  to  which  he  can  be  brought.  He  bows  his  head  in 
silent  awe  and  joy  and  adoration  in  the  believing  reception  of  the 
peace  of  God  which  passeth  all  understanding. 

3)  The  parts  of  the  Order  of  Service  should  tend  to  bring 
each  other  into  relief.  No  one  should  be  continued  to  the  point 
of  wearisomeness.  To  have  all  the  teaching  in  one  unbroken 
mass,  and  all  the  singing  in  another,  would  be  to  make  both 
intolerable.  We  should  be  wearied  with  hearing  and  wearied 
with  singing.  But  when  the  didactic  is  interchanged  with  devo- 
tional, each  intensifies  the  enjoyment  and  benefit  of  the  other. 
Thus  the  Versicles  separate  and  yet  join  the  call  to  Confession 
and  the  Confession  itself.  The  Introit,  Gloria  Patri,  Kyrie,  and 
Gloria  in  Excelsis  follow  the  Confession  of  sin  and  are  followed 
by  the  Collect.  The  Hallelujah  and  Gradual  come  after  the 
Epistle.  The  first  Gospel  Versicle  prepares  the  way  before  the 
reading  of  the  Gospel,  and  the  second  separates  it  from  the  Con- 
fession of  Faith.  The  hymn  between  the  Creed  and  the  Sermon 
makes  the  preparation  for  waiting  on  the  word.     The  Offertory 


224  PRACTICAL  THEOLOGY. 

prepares  the  mind  for  the  transition  from  relative  passivity  of 
hearing  to  the  activity  of  worship  in  the  General  Prayer,  or 
Litany,  and  this  is  followed  either  by  the  beautiful  service  of  the 
Lord's  Supper,  in  which  this  system  of  relief  is  carried  out  in  a 
matchless  way,  or  by  the  singing  which  is  followed  by  the  Bene- 
diction, the  whole  service  consummating  itself  in  the  solemn 
Amen. 

Many  parts  of  the  Roman  Catholic  service  conflict  with 
this  idea  of  relief  and  alternation  by  massing  together  a  large 
number  of  Psalms  to  be  sung  consecutively.  The  Episcopal 
service  also  is  burdened  with  too  much  of  this  unrelieved  accu- 
mulation of  one  thing  at  certain  points. 

4)  Closely  connected  with  relief  in  the  service  is  the  necessity 
of  a  genuinely  responsive  character  in  the  Order  of  the  Service. 
The  service  ought  to  be  so  arranged  that  pastor  and  people,  or 
one  part  of  the  people  over  against  the  other,  quicken  each  other 
in  the  responses.  Nothing  is  more  easy  than  for  the  mass  of  the 
worshipers  to  fall  into  the  passiveness  of  mere  auditors.  It  is 
easy  to  have  people  in  one  place,  but  hard  to  bring  them  to  think 
as  with  one  mind,  and  glow  as  one  heart,  or  pray  as  with  one 
lip.  When  one  man's  voice  is  heard  alone  for  a  long  time  weari- 
ness is  inevitable.  Cultivated  people,  who  are  most  of  all  wearied 
with  a  protracted  service,  will  endure  or  even  enjoy  liturgical  wor- 
ship, prolonged  to  double  the  length  of  time  taken  by  a  long  Ser- 
mon, and  a  long  extempore  prayer.  People  are  often  driven  for 
relief  out  of  a  church,  with  long  sermons  and  long  unbroken  prayer, 
into  churches  whose  services  are  even  longer,  but  where  the 
principle  of  alternation,  relief  and  response,  is  maintained. 

In  a  well-ordered  service,  the  people  in  worship  are  always 
actively  engaged  in  direct  participation  or  are  expectant.  The 
minister  is  uttering  a  sentence  to  which  they  are  to  respond  with 
an  audible  Amen,  or  he  has  upon  his  lips  the  first  part  of  some 
beautiful  parallelism  of  Biblical  poetry,  whose  second  part  comes 
in  as  the  refrain  from  the  people.  Pre-eminently  is  this  respon- 
sive character  developed  in  the  Litany  and  Suffrages. 

5)  The  Order  of  a  service  should  be  such  as  to  embrace  all 
the  general  needs  of  a  congregation  and  all  the  essential  elements 
of  worship.  It  should  reveal  what  we  have,  should  open  to  us 
our  wants,  and  bring  to  us  what  we  have  not.  It  should  bring 
light  to  the  mind,  quickening  to  the  heart,  and  holy  and  joyful 


OUTLINES  OF  LITURGICS.  225 

utterances  for  the  lips.  No  service  can  long  meet  the  wants  of  a 
Christian  people  which  does  not  rest  on  the  broadest  foundation 
of  pure  doctrine.  It  must  witness  to  all  that  ennobles  man  as 
a  sinner  and  exalts  him  as  a  believer. 

6)  The  Order  of  Service  should  preserve  the  proper  relations 
between  the  fixed,  which  is  the  centre,  and  the  changeable  por- 
tions, which  revolve  about  that  centre.  The  Church  Year  is  the 
one  grand  source  of  the  principal  changes.  But  too  much  change 
in  the  movable  parts  of  the  service  tends  to  confusion.  The  ser- 
vice of  the  Church  of  Eome  is  so  complex  and  elaborate  that 
not  only  is  it  a  hopeless  thing  for  the  people  to  attempt  to  follow 
it,  but  few  of  the  priesthood  are  able  to  lead  it  without  the 
necessity  of  using  the  greatest  care. 

7)  The  Chief  Service  should  always  close  with  the  adminis- 
tration of  the  Lord's  Supper.  The  whole  Chief  Morning  Service 
of  our  Church  presupposes  this.  It  is  an  evidence  of  decline  in 
the  Christian  Church  that  the  Lord's  Supper  is  so  rarely  cele- 
brated. In  the  Early  Church  the  Lord's  was  administered  at 
every  service,  at  least  on  the  Lord's  Day. 

8)  As  far  as  possible  the  same  Order  of  Service  ought  to  be 
in  use  in  all  Lutheran  congregations.  And  there  is  a  hope  that 
"The  Common  Service"  will  in  time  work  its  way  into  all  the 
congregations  of  our  Church,  especially  where  the  English  and 
German  languages  are  spoken.  Being  based  upon  the  Liturgies 
of  the  Century  of  the  Reformation,  this  service  is  not  only  his- 
torical, but  also  churchly,  and  of  the  purest  type  of  Lutheran 
Cultus. 

§  196.    Select  Literature  of  Liturgies  and  Allied  Subjects. 
/.    Introductory 

For  the  beginner  in  the  study  of  Liturgies  the  best 
scientific  treatment  in  English  is  the  discussion  in  Van 
Qosterzee's  Practical  Theology  (pp.  345 — 466)  a  volume  in 
itself.  This  is  especially  valuable  on  account  of  the  refer- 
ences to  all  the  best  literature  Latin,  German,  and  English 
on  all  parts  of  this  large  subject,  for  over  3000  volumes 
can  easily  be  collected. 


226 


PRACTICAL   THEOLOGY. 


The  second  work  the  student  ought  to  buy  is  Smith 
and  Cheeiham,  Dictionary  of  Christian  Antiquities  (2  vols. 
1876).  This  also  gives  very  valuable  hints  as  to  the 
immense  literature  of  special  subjects.  In  fact  the  student 
of  Liturgies  can  not  do  without  this  work.  It  is  mainly 
historical  covering  the  period  of  the  Early  Church  up  to 
the  times  of  Charlemagne. 

There  are  over  2000  pages  in  these  two  volumes, 
closely  printed  and  in  very  small  type,  equal  to  20  volumes 
of  500  pages  each,  if  printed  in  ordinary  type.  It  is  a 
complete  Thesaurus  on  all  questions  of  Liturgies  and 
allied  subjects  in  the  Early  Churches.  Some  articles 
would  cover  75  to  100  pages  of  an  ordinary  volume  such 
as  those  on 

Baptism,  Martyr,  Penitence, 

Catacombs,  Monastery,  Pope, 

Church,  Money,  Rings, 

Inscriptions,  Mosaics,  Schools, 

Liturgy,  Music,  Tombs,  and 

Lord's  Day,  Orders,  Holy,  Wonders. 

Marriage,  Ordination, 

In  order  to  show  the  scope  of  the  science  of  Liturgies 
nd  to  make  manifest  the  value  of  this  dictionary  we  have 
arranged  the  most  important  articles  bearing  on  Liturgies 
and  closely  allied  subjects  under  the  following  seven  head- 
ings, all  of  which  ought  to  be  studied  by  the  liturgical 
scholar. 

1.    LITURGY. 


Agnus  Dei, 

Collect, 

Hallelujah, 

Alleluia, 

Doxology, 

Hands, 

Amen, 

Epistle, 

Head, 

Anaphora, 

Genuflection, 

Homily, 

Antiphon, 

Gloria  in  Excelsis, 

Incense, 

Benedictions, 

Gospel, 

Intercession, 

Canticle, 

Gradual, 

Introit, 

SELECT  LITERATURE  OF  LITURGICS. 


227 


Kiss, 

Lection, 

Lectionary, 

Legenda, 

Lights, 

Litany, 

Lite, 

Liturgical  Books, 

Lit.  Language, 

Liturgy, 

Lord's  Prayer, 

Maniple, 

Miesa, 

Missal, 

Nunc  Dimittis, 

Oblations, 


Baptism, 

Burial, 

Catechumens, 

Chalice, 

Chrism, 

Churching, 

Communion, 

Confession, 

Confirmation, 

Consecration, 

(Churches) 
Consecration, 

(Eucharistic) 


Accentus, 
Ambrosian  Music, 
Gregorian  Music, 
Hymns, 
Initial  Hymn, 


Obsequies, 

Offertorium, 

Offertory  Plates, 

Office,  Holy, 

Oil,  Holy, 

Orders,  Holy, 

Ordinal, 

Ordo, 

Paten, 

Prayer, 

Preaching, 

Precentor, 

Preces, 

Preface, 

Procession, 

Prophecy, 

2.    LITURGICAL  ACTS. 

Contr.  of  Marriage, 

Elements, 

Eucharist, 

Eulogia, 

Exorcism, 

Flabellum, 

Font, 

Fraction, 

Holy  Water, 

Host, 

Imposition, 

Infant  Communion, 

Keys,  Power  of 

3.    MUSIC. 

Music, 

Gregorian  Music, 
Musical  Notation , 
Christian  Use  of 
Harmony, 

Organ, 

Plagal, 


Prosphonesis, 

Prothesis, 

Pyx, 

Reservation, 

Sacramentary, 

Sacrifice, 

Saints, 

Salt, 

Secreta, 

Spiritual  Exer. 

Stole, 

Te  Deum, 

Unction, 

Veils, 

Vestments, 

Viaticum. 


Lay  Communion, 

Localis  Ordinatio, 

Lord's  Supper, 

Marriage, 

Names, 

Oblation, 

Ordination, 

Priest,  or 

Presbyter, 

Prohibited  Degrees, 

Sacraments, 

Sponsors, 

Spoon. 


Pneuma, 

Psalmody, 

Psalter, 

Schola  Cantorum, 

Trisagion. 


228 


PRACTICAL  THEOLOGY. 


4.    CHRISTIAN   ART 


Alb, 

Images, 

Olive, 

Altar, 

Inscriptions, 

Palm, 

Altar  Cloths, 

Jesus  Christ 

Pastoral  Staff, 

Ambo, 

(in  Art), 

Peter  and  Paul, 

Angels, 

Keys, 

Ram, 

Apostles, 

Labarum, 

Relics, 

Bells, 

Lamb, 

Resurrection, 

Colour, 

Lamps, 

Rings, 

Cross, 

Magi, 

Sculpture, 

Crucifix, 

Meals, 

Seals, 

Eucharist, 

Miniture, 

Shepherd, 

Fish, 

Mitre, 

Ship, 

Flowers, 

Money, 

Sign  of  Cross, 

Fresco, 

Monogram, 

Stars, 

Gems, 

Mosaics, 

Symbolism, 

Gospels, 

Nativity, 

Tombs, 

Grotesque, 

Nimbus, 

Vine. 

Ichthus, 

Old  Testament, 

5. 

CHRISTIAN  ARCHAEOLOGY. 

Apse, 

Church, 

Oratorium, 

Baptistery, 

Galleries, 

Orientation, 

Basilica, 

Glass, 

Pavement, 

Cella, 

Iconostasis, 

Reredos, 

Chape!, 

Narthex, 

Round  Towers, 

Choir, 

Nave, 

6.    DISCIPLINE. 

Towers. 

Adultery, 

Exomologesis, 

Mortification, 

Anathema, 

Fasting, 

Novice, 

Appeal, 

Heresy, 

Oaths, 

Asceticism, 

Idolatry, 

Penitence, 

Bigamy, 

Immunities, 

Pen  Books, 

Celibacy, 

Indulgence, 

Prohibited  Books 

Digamy, 

Lapsi, 

Reconciliation, 

Discipline, 

Libelli, 

Redemption, 

Drunkenness, 

Magic, 

Vows. 

Excommunication , 

SELECT  LITERATURE  OF  LITURGICS. 


229 


Advent, 
Ascension  Day, 
Calendar, 
Christmas, 
Circumcision, 
Easter, 
Ember  Days, 
Epiphany, 
Festival, 
Good  Friday, 
Holy  Places, 
Holy  Week, 
Hours  of  Prayer, 
Innocents, 


7.    SACRED    SEASONS. 

John  the  Baptist, 

John  the  Evang., 

Lauds, 

Lent, 

Lord's  Day, 

Matthew,  St., 

Matthias,  St., 

Maundy  Thursday, 

Michael, 

Month, 

New  Year's  Day, 

Octave, 

Palm  Sunday, 


Paschal  Epistles, 

Paul,  St., 

Pentecost, 

Peter,  St., 

Philip,  St., 

Rogation  Days, 

Sabbath, 

Seasons, 

Stephen,  St., 

Thomas,  St., 

Vigils, 

Week, 

Year. 


2.    Best  German  Works  on  Liturgies. 

Not  to  mention  the  scientific  presentation  of  this 
subject  in  their  treatises  on  "Practical  Theology"  by  such 
able  writers  as  Achelis,  Harnack,  Von  Zeszchwitz,  and 
Krauss,  we  will  name  the  most  important  works  on  special 
aspects  of  the  science. 

ALT.    Der  Christ.  Kultus.    2  vols.     Berlin,  1851—60. 
BASSERMANN.    Evang.  Liturgik.    1888. 
DANIEL.    Thesaurus  Hymnoligus,  etc.    5  vols.    1841—56. 
HAGENBACH.    Grundl.  der  Liturgik  und  Homiletik.    1863. 
HERING,  Einfuehrung  in  das  liturg.  Studium.    1887. 
KLIEFOTH.    Liturg.  Abhandlungen.    8  vols. 
KOCH.    Geschichte  des  Kirchenliedes  und  Kirchengesanges.    8  vols. 

1.866. 
MONE.    Lateinische  Hymnen,  etc.    3  vols.    1853. 
RICHTER,    Die  evang.  Kirchenordnungen  des  1 6.  Jahrhunderts. 

1845. 
WACKERNAGEL.     Das  deutsche  Kirchenlied,  etc.    5  vols.     1861- 


2  vols. 


-77. 


3.    Best  English  Works  on  Liturgies. 


HOLE.    Manual  of  Book  of  Common  Prayer.    1900.     One  of  the  best 

compends  of  liturgical  usages  in  the  Church  of  England. 
HORN.    Outlines  of  Liturgies.    1890.    Lutheran. 


230  PRACTICAL  THEOLOGY. 

JACOBS.    The  Lutheran  Movement  in  England.    1890. 

PROCTOR.    History  of  the    Book   of  Common  Prayer.     Eighteenth 

edition.      1889.      The    standard    work   in   the    Church    of 

England. 

4.    Christian  Art  and  Symbolism. 

ARMSTRONG.    Art  in  Great  Britain  and  Ireland.    1909.    Price  $1.50. 

Published  simultaneously  in  America,    England,    France, 

Germany,  Italy,  and  Spain,  in  their  respective  languages. 

Nearly  1000  illustrations  of  art  and  architecture.    Invaluable. 
DURANDl'S.    Symbolism  of  Churches  and  Church  Ornaments.    Third 

edition.     1906.     With  an  Introductory  Essay  by  J.  M.  Neale. 

A  translation  of  Book  I  of  Rationale  Div.  off.  of  Durandus  of 

the  thirteenth  century. 
FIELD.    Stones  of  the  Temple.    1876.    Lessons  from  the  Fabric  and 

Furniture  of  the  Church. 
HULME.     Symbolism  in  Christian  Art.    1891.     Price  $1.25.     Very 

valuable. 
JAMESON,  MRS.    Sacred  and  Legendary  Art. 
REINACH.     The  Story  of  Art  Throughout  the  Ages.     1905.     With 

nearly  600  illustrations.     Price  $2.00.     Very  valuable,  with 

an  immense  bibliography  on  each  of  the  25  chapters. 

5.    Hymnology. 

BENSON.     Best  Church  Hymns.    1899. 

DUFFIELD.     English  Hymns.    Their  authors  and  history.     1888. 

DUFFIELD.     Latin  Hymn-Writers  and  Their  Hymns.    1889. 

JULIAN.  Dictionary  of  Hymnology.  Setting  forth  the  origin  and 
history  of  Christian  hymns  of  all  ages  and  nations.  Revised 
edition  with  new  supplement.  Price  $7.00.  New  York. 
A  monumental  work. 

MARCH.    Latin  Hymns.    With  English  notes.     1875. 

PALMER.  The  Book  of  Praise.  From  the  best  English  hymn- writ- 
ers.    1865. 

STEAD.     Hymns  that  Have  Helped.     1904 

WINKWORTH.    Lyra  Germanica.    2  vols.     1864. 

WINKW0RTH.    Christian  Singers  of  Germany.    1869. 


HOMILETICS.  281 

V.   HOMILETICS. 

§  197.    Definition  of  the  Science. 

As  Liturgies  was  to  determine  the  character  and  form 
of  Cultus,  it  is  the  province  of  Homiletics  to  determine 
the  character  and  form  of  preaching,  and  to  introduce  us 
to  the  method  of  expounding  God's  Word  in  the  congre- 
gation and  of  presenting  it  in  discourse.  To  explain  God's 
Word  leads  us  to  the  entire  contents  of  the  Christian 
revelation  out  of  which  the  sermon  is  to  be  drawn.  The 
presentation  of  the  matter  in  discourse  involves  in  part 
the  sphere  of  Hermeneutics,  in  part  of  Rhetoric ;  yet  with 
constant  reference  to  the  peculiarities  of  the  sermon  and 
of  other  sacred  discourse  as  distinct  from  all  other  forms 
of  discourse. 

§  198.    Divisions. 

Homiletics  is  divided  into  General  and  Special. 
Special  Homiletics  embraces  1)  invention,  or  the  finding 
of  the  matter,  2)  the  arrangement,  or  planning  of  the 
skeleton ;  3)  the  elaboration  and  the  delivery  of  the  dis- 
course. It  is  necessary  here  to  guard  against  the  idea 
that  what  is  separate,  considered  in  the  abstract,  is  actu- 
ally separated,  and  we  must  guard  against  allowing  the 
arbitrary  rules  of  the  schools,  which  have  crept  into  the 
various  parts  of  Homiletics,  to  destroy  the  essential  char- 
acter and  significance  of  religious  discourse. 

Preliminary  exercises  and  training  for  preaching  are : 
1)  The  quickening  and  sharpening  of  the  practical  faculty 
in  general,  by  the  study  of  the  Bible  ;  2)  the  noting  down 
of  particular  thoughts  in  which  may  lie  the  germs  of 
sermon  material ;  and  3)  practice  in  delivery.  These 
should  precede  the  exercises  in  preaching  in  the  strict 
sense.      The  diligent  and  devout  listening  to  preaching 


232  PRACTICAL  THEOLOGY, 

while  we  are  in  the  House  of  God,  the  reading  of  the  best 
homiletical  matter,  sermons,  and  other  productions  of  the 
same  kind  both  of  ancient  and  modern  times,  are  of 
special  value  to  the  man  who  is  to  become  a  preacher. 

§  199.    Outline  Notes  on  Homiletics.1 
I  1.    Definition  of  Homiletics. 

Homiletics  is  the  science  which  teaches  how  to  pro- 
mote the  growth  and  edification  of  the  Church  by  the 
preparation  and  delivery  of  Homilies,  in  that  wide  sense 
of  the  word  in  which  it  embraces  sermons  and  other  relig- 
ious discourses. 

I  2.    Its  Aim  anu  Scope. 

The  chief  objects  with  which  Homiletics  concerns  it- 
self are:  1)  The  investigating,  the  finding,  the  bringing 
together  of  the  matter,  the  in  vent  ion.  Before  we  can  speak, 
we  must  find  or  have  something  to  say.  With  reference 
to  one  of  its  important  processes,  this  is  sometimes  called 
"meditation;"  2)  the  arrangement  of  the  matter  thus 
found  and  brought  together,  is  called  "disposition;"  3) 
the  presentation  of  it  in  language,  called  "elaboration," 
the  writing  out;  4)  the  delivery  of  it  orally,  either  by 
reading,  or  after  memorizing  it,  or  by  extemporaneous 
declamation.  By  the  extemporaneous  in  any  sense  we 
mean  only  that  the  precise  language  is  left  to  the  moment, 
after  the  most  thorough  preparation  of  the  thoughts.  The 
subjects  of  Homiletics  are  in  general  either  the  matter  of 
the  discourse  or  its  form.  Nitzsch  presents  the  form  of 
Homiletics  under  six  heads:  1)  The  conception  of  the 
subject;  2)  the  choice  of  the  material;  3)  the  plain  out- 
line or  sketch;  4)  the  elaboration  or  working  out  of  the 
thoughts;  5)  the  style  or  language  ;  6)  the  delivery. 


l  Compare  Manuscript  Lectures  of  Dr.  Krauth. 


OUTLINE  NOTES  ON  HOMILETICS.  233 

I  3.    The  Relation  of  Homiletics  to  Rhetoric. 

Homiletics  rests  on  rhetoric  in  general  as  its  basis. 
It  applies  rhetoric  to  the  grand  distinctive  end  of  the 
Christian  pulpit.     It  is  the  Christian  Rhetoric. 

\  4.     Homiletical  Methods. 

The  more  ancient  Homily  was  one  largely  of  exposi- 
tion simply,  an  artless  application  of  the  material  drawn 
from  the  Bible.  The  homiletical  discourses  of  even  a 
master  such  as  Chrysostom  are  often  far  more  simple  in 
form  than  those  of  many  a  modern  Wednesday  evening 
lecture.  Often  they  are  but  brief  running  expositions  of 
the  text,  more  like  popular  commentaries  than  elaborate 
sermons.  There  are  four  respects  in  which  modern  sermons 
differ  from  the  ancient :  1)  They  are  more  logical  in  form, 
more  argumentative ;  2)  they  are  more  artificial  in  ar- 
rangement ;  3)  they  are  more  exhaustive  in  treatment ; 
4)  more  exact  and  elevated  in  style.  But  the  very  latest 
Homiletics  approximates  again  to  the  ancient  method  in 
its  textual  exposition,  and  aims  at  combining  and  harmo- 
nizing the  glories  of  the  pulpit,  distinctive  of  its  earliest 
and  latest  periods. 

\  5.    The  Influence  of  the  Reformation. 

The  Reformation  lifted  Homiletics  to  the  dignity  of 
a  science.  The  reason  of  this  is  obvious.  The  Reforma- 
tion was  a  revolution,  whose  mightiest  instrument,  even 
beyond  the  pen  in  direct  efficacy,  was  preaching.  Great 
preachers  produced  the  Reformation,  and  the  Reformation 
produced  great  preachers. 

It  was  a  fundamental  principle  of  the  Reformation 
that  the  public  worship  of  God  should  always  have  as  an 
integral  part  of  it,  the  preaching  of  the  Word  of  God. 
The  Reformers  attached  supreme  importance  to  the  pulpit. 
All  the  purifying  Churches  of  the  sixteenth  century  fol- 


234  PRACTICAL  THEOLOGY. 

lowed  the  judgment  of  the  Reformers  in  regard  to  the 
pulpit.  Even  the  Church  of  Rome,  first  sneering  at  the 
Protestant  pulpit,  was  compelled  to  resort  to  preaching  in 
her  own  defense. 

I  6.    Homiletics  has  mainly  to  do  with  the  Form. 

It  may  be  said  of  Homiletics  in  general,  that  in  its 
strict  sphere,  it  relates  more  to  the  externals,  the  form, 
than  to  the  essence  of  religious  discourse.  It  presupposes 
on  the  part  of  the  speaker,  the  general  possession  of  the 
matter  which  he  is  to  use.  It  is  not  the  function  of  Homi- 
letics to  teach  him  the  meaning  of  God's  Word,  or  to  store 
his  mind  with  the  truth  of  dogmatics,  or  the  facts  of  his- 
tory, but  to  enable  him  to  use  what  he  possesses  of  all  these 
for  the  great  end  of  the  Christian  pulpit.  It  professes  to 
show  him  how  best  1)  to  gather,  2)  to  arrange,  3)  to 
express,  and  4)  to  deliver  his  matter. 

§  7.    The  Importance  of  Homiletics. 

The  press,  mighty  as  its  power,  never  can  supersede 
the  pulpit.  Indeed,  in  important  respects,  a  pulpit  of  the 
true  kind  gains  a  triumph,  in  every  triumph  of  the  press. 
As  books  enlarge  the  knowledge  of  men,  their  capacity  for 
spoken  truth  enlarges.  No  assembly  of  hearers  is  so 
hopelessly  depressing  to  the  minister  as  one  which  has  no 
cultivation ;  and  on  the  other  hand,  no  congregation  is  so 
delightful,  so  promising  a  sphere  of  labor,  as  one  which 
has  genuine  intelligence,  and  is  blessed  in  the  possession 
of  a  true  preacher  of  Christ.  Pray  and  work  therefore 
for  the  advance  of  intelligence,  not  the  decline  of  it,  as  a 
pre-requisite  to  comfort  and  power  in  the  pulpit.  The 
great  mass  of  men  are  nearly  as  dependent,  as  men  ever 
were,  on  oral  instruction  in  religion,  and  there  are  those 
who  read  on  every  other  subject,  who  are  dependent  on 
the  pulpit  for  their  knowledge  of  religious  truth.     And  in 


OUTLINE  NOTES  ON  HOMILETICS.  235 

no  land  is  the  pulpit  capable  of  being  a  greater  power, 
than  in  our  own.  But,  on  the  other  hand,  in  no  Protest- 
ant land  are  there  more  dangerous  tendencies  in  the  pul- 
pit, than  some  of  those  which  prevail  in  our  own.  Her 
pulpit  is  often  prostituted  to  the  discussions  of  themes, 
which  do  not  belong  to  it .  The  style  which  is  thought  to  be 
grand,  is  often  in  the  worst  taste,  and  the  delivery  which 
passes  for  eloquence,  rises, — when  it  does  rise,  to  the  atti- 
tude of  the  player,  and  it  sinks,  when  it  does  sink,  to  the 
tricks  of  the  buffoon.  In  the  pulpit  culminates  the  glory 
or  disgrace  of  the  preacher's  whole  training.  This  grand 
work  of  preaching,  like  all  other  things  grand,  requires  a 
high  standard,  an  earnest  effort.  It  is  the  object  of  Homi- 
letics  to  give  clear  views  of  that  standard,  and  to  encour- 
age and  direct  wisely  that  effort. 

§  8.    The  Altar  and  the  Pulpit. 

It  is  an  old  saying,  "He  studies  best,  who  prayeth 
best."  This  is  a  motto  for  the  work  of  the  study.  For 
the  sanctuary  a  good  motto  would  be,  "He  preacheth  best, 
who  prayeth  best,"  and  the  prayer  here  must  cover  the 
public  prayer.  He  can  not  preach  up  to  the  full  measure  of 
possible  excellence  who  is  not  thoroughly  in  the  spirit  of 
the  whole  service.  From  the  first  word  to  the  close,  every- 
thing should  be  done  so  as  to  secure  the  highest  ends  of 
the  sanctuary,  which  are  the  public  worship  of  God  and 
the  preaching  of  his  Word.  If  the  preacher  stands  fully 
in  the  life  of  the  Church  Year,  if  he  shows  pure  taste  in 
the  selection  of  the  hymns,  and  skill  in  the  reading  of  them, 
if  he  has  knowledge  in  Church  music,  if  he  uses  the 
prayers  of  the  Church,  or  when  the  need  is,  offers  his  own 
with  true  devoutness  and  expressiveness,  he  makes  the 
power  of  the  altar  co-work  with  the  power  of  the  pulpit, 
to  the  highest  efficacy  of  both. 


236  [practical  theology. 

§  9.    The  Material  of  the  Sermon  in  General. 

The  choice  of  the  material  is  free,  yet  conditioned. 
In  general  we  must  not  speak  in  the  pulpit  except  of  that 
which  pertains  to  the  thoughts,  to  the  emotions,  and  the 
activities  of  the  Christian  life.  The  pulpit  is  not  a  lect- 
urer's stand.  It  is  not  meant  to  furnish  a  place  for  teach- 
ing physics  and  metaphysics,  art  or  science,  literature  or 
politics.  The  particular  selection  of  topics  is  determined 
by  the  Church  Year,  by  the  special  wants  of  the  congre- 
gation, and  by  the  particular  necessities  of  the  times.  In 
regard  to  the  special  wants  of  the  congregation  great  mis- 
takes may  be  made  In  general  the  wants  of  congrega- 
tions are  the  same  They  equally  need  the  great  truths 
of  repentance  toward  God,  and  faith  in  our  Lord  Jesus 
Christ.  Nevertheless,  their  general  needs  common  to  all 
men  as  sinners  are  modified  by  various  external  and  inter- 
nal conditions.  All  men  need  food  and  drink,  yet  there 
may  be  diversities  in  the  material,  and  in  the  mode  of 
preparation. 

Kliefoth  says  that  in  the  form  of  abstract  universality, 
Christian  truth  can  not  be  the  substance  of  the  sermon. 
A  sermon  which,  however  Christian,  would  suit  as  well  in 
a  country  church  or  a  city-church  lacks  something  in  per- 
fect adaptation. 

A  sermon  ought  to  be  something  higher  than  the  lead- 
ing editorial  of  a  newspaper.  The  pulpit  is  not  to  be 
made  a  bulletin  board.  Some  pulpits  are  the  chroniclers 
of  the  excitements  of  the  times.  Yet  the  minister  is  to  be 
watchful  of  the  signs  of  the  times.  A  good  sermon  in  the 
nineteenth  century  can  not  be  precisely  what  a  good  ser- 
mon would  have  been  in  the  first  century.  Now  this 
necessity  of  adaptation  is  one  of  the  very  strongest  reasons 
for  the  institution  of  the  office  of  the  ministry.     Otherwise 


OUTLINE  NOTES  ON  HOMILETICS.  237 

the  only  work  needed  would  be  to  read  the  inspired  Word 
aloud,  or  God  might  have  given  by  inspiration  a  series  of 
homilies  for  all  times.  Instead  of  this  God's  Book  gives 
us  texts  of  unlimited  adaptableness,  and  the  work  of  the 
pulpit  is  to  adapt  them  and  their  truths  to  the  wants  of 
the  day.  In  times  of  wonderful  providences,  the  living 
pulpit  will  reveal  the  character  of  the  era. 

The  heart  of  the  preacher  ought  to  be  a  spring  of  sug- 
gestion out  of  whose  abundance  he  should  speak.  He 
ought  not  to  be  a  lifeless  plodder  among  the  dead  thoughts 
of  the  dead  in  books,  but  a  living  man  full  of  sympathy, 
which  directs  man  to  man. 

Polemical  sermons  are  objectionable.  Truth  is  best 
maintained  without  the  forms  of  warfare;  error  is  generally 
best  met  without  naming  it.  It  is  particularly  objection- 
able to  bring  into  the  pulpit  heresies  of  which  the  people 
have  never  heard  in  order  to  refute  them. 

§  10.    The  Choice  of  a  Text. 

The  choice  of  the  matter  stands  in  intimate  connec- 
tion with  the  choice  of  a  text*  The  text  (from  the  Latin 
texere  "to  weave"),  etymologically  means  that  which 
weaves  the  discourse  together,  and  such  it  ought  to  be. 
There  are  supposable  cases  in  which  more  than  one  text 
may  be  used  for  a  sermon,  but  ordinarily  one  is  the  proper 
number.  The  text  ordinarily  is  the  necessary  ground- 
work of  the  sermon.  Every  sermon  not  only  should  have 
a  text,  but  should  be  the  natural  outgrowth  of  it. 

In  parts  of  the  Christian  Church  the  choice  of  the 
text  is,  to  a  large  extent,  at  least  in  the  morning  service, 
taken  from  the  minister.  The  text  is  fixed  in  the  service 
of  the  Church  and  is  not  to  be  deviated  from.  This  course 
has  its  advantages  as  well  as  its  disadvantages.  There 
can  be  no  question  that  the  custom  in  vogue  in  so  many 


238  PRACTICAL  THEOLOGY. 

pulpits  does  not  lead  to  the  best  result.  Everything 
revolves  on  the  taste,  or  want  of  taste,  on  the  part  of  the 
preacher.  Even  the  most  earnest  minister  may  uncon- 
sciously fall  into  onesidedness  of  selection,  preaching  most 
on  what  interests  him  most. 

Without  discussing  this  question  more  fully,  we  might 
say:  1)  That  in  the  main  service  on  Lord's  Day,  the  pas- 
tor who  enters  completely  into  the  life  of  the  Church  Year 
will  generally  find  himself  giving  a  preference  sponta- 
neously to  the  Pericope  of  the  day,  generally  to  the  Gospel, 
and  will  as  a  rule,  not  desire  another  text  unless  there  be 
some  special  reason  for  it. 

2)  If  he  selects  in  an  extraordinary  case,  another  text, 
he  will  select  one  in  complete  harmony  with  the  day  of  the 
Church  Year. 

3)  Such  a  text  he  would  generally  find  in  the  parallel 
passages  to  the  Gospel  and  Epistle  of  the  day. 

4)  Sunday  evening  will  generally  make  an  opening 
for  a  free  text,  though  this  text,  especially  on  the  great 
festivals  will  naturally  have  some  reference  to  the  sacred 
time. 

5)  The  Wednesday  evening  service  is  a  good  time  for 
expounding  a  whole  book  in  a  series  of  studies  or  medi- 
tations. 

As  a  rule  the  text  must  be  from  the  Bible,  not  a  verse 
from  a  hymn,  nor  a  fragment  of  Pilgrim's  Progress,  nor 
even  of  the  Catechism.  These  may  indeed  furnish  the 
thread  of  the  order.  We  may  preach  a  series  of  sermons 
on  the  Catechism,  or  on  a  hymn,  or  on  the  Augsburg 
Confession,  or  on  Bunyan's  Pilgrim,  or  on  the  Liturgy, 
but  a  Bible  text  must  be  laid  as  the  basis  of  each  discourse. 
No  text  ought  to  be  taken  from  the  Apocryphal  Books, 
and  in  the  choice  of  texts,  in  general  the  New  Testament 


OUTLINE  NOTES  ON  HOMILETICS.  239 

should  have  preference,  and  texts  from  the  Old  Testament 
should  be  handled  in  the  light  and  spirit  of  the  New  Tes- 
tament. While  therefore  we  are  to  guard  against  exces- 
sive use  of  the  Old  Testament,  we  must  not  run  into  the 
error  of  using  it  too  little.  We  are  to  use  the  Old  Testa- 
ment much,  and  the  New  Testament  more.  The  Psalms 
are  very  rich.  The  Prophets  abound  with  texts  of  the 
highest  order.  For  national  and  special  occasions  the 
Old  Testament  is  a  vast  storehouse  of  suggestive  texts. 
As  regards  the  proportion  in  which  the  Gospels  and  Epis- 
tles are  to  furnish  texts,  we  are  to  be  guided  by  the  wants 
of  the  Church.  As  a  rule  it  is  perhaps  most  easy  to 
interest  the  mind  of  the  hearer  with  texts  from  the  Gos- 
pels. We  are  to  bring  out  the  whole  counsel  of  God  as 
each  part  of  it  is  needed,  rightly  dividing  the  Word  of  God, 
giving  to  each  one  his  portion  in  due  season. 

Where  there  can  be  a  choice,  texts  which  are  trite  are 
not  as  desirable  as  texts  which  are  fresh.  It  is,  however, 
a  vicious  practice  to  be  hunting  out  odd  texts,  text3  whose 
only  merit  is  that  they  show  the  wit  and  ingenuity  of  the 
preacher. 

§  11.    Externals  of  the  Text. 

The  text  according  to  the  prevailing  usage  in  our 
country  is  read  before  the  introduction  of  the  sermon. 
Theoretically,  it  should  follow  it,  as  it  actually  does  in 
many  of  the  best  standard  sermons  of  the  Lutheran  Church. 
WTe  meet  the  theory  in  its  demands  and  the  usage  of  our 
country,  which  also  has  good  grounds,  by  reading  the  text 
at  both  places.  The  text  should  be  read  from  the  Bible 
and  not  recited  from  it.  It  is  well  to  repeat  the  text  if  it 
be  not  too  long. 

§  12.    The  Theme. 

The  text  of  a  sermon,  if  it  be  truly  a  text,  already 
determines  the  theme.     If  the  text  be  a  short  one,  often 


240  PRACTICAL  THEOLOGY. 

the  best  statement  of  the  theme  is  in  the  very  words  of  the 
text,  e.  g.  "Blessed  are  the  pure  in  heart"  (Matt.  5:  8). 
There  is  a  great  deal  of  small  pedantry  about  themes, 
which  should  be  avoided.  The  thought  of  the  text  should 
be  so  presented  in  the  theme  as  to  make  its  unity  clear. 
One  sermon  should  be  occupied  with  one  thing,  though 
that  one  thing  may  have  several  parts.  The  theme,  while 
simple,  must  not  be  vague,  but  clear  and  definite.  The 
theme  must  bring  out  the  distinct  element  in  the  verse, 
and  may  be  stated  in  the  form  of  a  proposition,  or  as  a  ques- 
tion. We  must  avoid  an  abstract  form  of  theme,  such  as 
the  mind  of  the  hearer  can  not  readily  grasp.  The  theme 
should  avoid  quaintness,  the  attempt  at  originality,  or  the 
display  of  mere  fancy.  Especially  should  it  avoid  all  that 
is  undignified  and  unworthy  of  the  pulpit. 

§  13.    Of  the  Arrangement  of  the  Sermon. 

Out  of  the  relation  which  the  theme  sustains  to  the 
text  arises  the  disposition  or  arrangement  of  the  sermon. 
To  follow  the  text  simply  as  its  parts  stand  before  us 
without  attempting  to  link  the  various  points  into  a  living 
organic  unity,  produces  that  which  is  sometimes,  but 
incorrectly,  called  a  Homily,  sometimes  an  Analytical 
Sermon.  There  is,  however,  a  vast  difference  between  the 
mechanical  hacking  and  splintering  of  a  text,  and  a  real 
division  of  it  into  its  constituent  parts.  The  one  pounds 
the  diamond  till  he  crushes  it ;  the  other  cuts  it  with  nice 
art  so  that  its  beauty  is  brought  out  in  all  its  perfection. 

The  text  is  to  be  more  than  a  motto ;  it  is  to  be  the 
germ  out  of  which  grows  by  necessary  development  the 
whole  arrangement.  To  make  the  arrangement  first,  and 
afterwards  to  pick  out  the  text,  is  an  inversion  of  the 
order  of  nature.  A  true  sermon  is  both  analytic  and  syn- 
thetic.    The  thought  in  the  text  is  to  be  unfolded  from  it 


OUTLINE  NOTES  ON  HOMILETICS.  241 

and  the  thought  thus  reached  is  to  be  brought  under  one 
leading  point  of  view. 

The  division  of  a  sermon  into  parts,  and  the  skilful 
arrangement  of  those  points,  called  disposition,  the  pres- 
servation  of  a  distinct  train  of  thought,  is  demanded  not 
only  by  logical  consideration,  but  also  by  oratorical  or 
rhetorical  necessity.  A  man  not  only  can  not  speak  con- 
vincingly, but  he  can  not  speak  agreeably  in  a  sus- 
tained discourse,  without  order.  Careful  arrangement  is 
not  a  restraint,  but  gives  to  the  preacher  the  greatest  liberty. 

It  is  the  law  of  nature,  that  there  shall  be  a  begin- 
ning, a  middle,  and  an  end.  As  a  rule,  the  beginning 
and  the  end  ought  to  be  less  in  bulk  than  the  middle. 

§  14.    The  Exordium  or  Introduction. 

In  the  introduction  of  the  sermon  the  aim  is  to  arouse 
attention  and  prepare  the  heart  and  mind  of  the  hearer 
for  what  is  to  follow.  No  exordium  is  more  natural  than 
the  one  which  arises  directly  from  the  theme  itself.  The 
exordium  may  be  of  an  objective  or  of  a  subjective  nature. 
An  objective  exordium  is  one  derived  from  something  out- 
side of  the  speaker,  as  from  the  day  of  the  Church  Year, 
or  from  special  occasions  or  events.  Subjective  exordia 
are  related  to  the  tone  of  the  preacher's  own  mind.  The 
vices  to  be  avoided  in  an  exordium  are : 

1)  Abstractness,  or  vague  generalities. 

2)  Trite  and  threadbare  beginnings. 

3)  Far-fetched  and  pretentiously  learned  allusions. 

4)  Overwhelming  and  astounding  exordia,  which  try 
to  begin  where  it  would  be  most  natural  to  end. 

§  15.    The  Parts  and  Divisions  of  the  Sermon. 

The  division  of  the  sermon  is  often  fixed  most  easily 
by  the  nature  of  the  text,  a  genuine  textual  division  being, 
as  a  rule,  the  best.     The  same  text  may  be  viewed  with- 


242  PRACTICAL  THEOLOGY 

out  violence  in  very  different  ways  by  different  thinkers, 
or  by  the  same  thinker  at  different  times.  Different  texts 
and  modes  of  handling  require  different  numerical  divis- 
ions, and  nothing  is  more  certain  to  produce  a  dead 
mechanism  in  preaching  than  the  idea  that  a  fixed  num- 
ber of  divisions  is  to  be  common  to  all  sermons, — never- 
theless there  is  in  the  ordinary  nature  of  the  things  a 
tendency  to  a  three-fold  division. 

As  regards  the  sub-divisions  of  the  sermon,  it  may  be 
said  that  the  richer  and  more  abundant  the  thought,  the 
more  necessary  is  a  careful  arrangement  to  avoid  confu- 
sion,—  but  these  sub-divisions  may  be  made  too  minute. 
Logical  character  is  indispensable  to  a  good  division,  but 
the  form  of  logic  must  not  be  made  too  prominent.  We 
may  give  the  following  hints  : 

1)  The  different  parts  of  the  sermon  must  be  really 
different,  and  must  cover  the  ground  meant  to  be  covered. 

2)  The  divisions  must  be  such  as  neither  to  require 
nor  to  allow  any  digression  from  what  you  propose  to  do. 

3)  They  must  not  cover  more  than  the  whole  subject 
under  discussion. 

4)  They  must  not  only  be  logical  in  their  essence, 
but  logical  in  their  natural  relations. 

§  16.    The  Practical  Application,  or  the  Close  of  the  Sermon. 

The  less  the  sermon  takes  the  tone  of  a  mere  essay 
or  dissertation,  the  less  will  it  need  at  its  close  any 
extended  special  application.  The  true  sermon  aims  at 
being  practical  in  its  inmost  fibre. 

Every  good  sermon  has  its  proper  end,  which  exactly 
fits  where  it  is,  and  would  fit  nowhere  else.  A  fitting 
close  to  a  sermon  may  be  made  in  various  ways,  some- 
times by  a  compact  summary  of  the  points  fixed  by  the 
discourse,   so  that  the  congregation  can  carry  away  in 


OUTLINE  NOTES  ON  HOMILETICS.  243 

their  hearts  the  substance  of  the  whole ;  sometimes  in 
some  practical  application  of  the  more  important  points 
discussed.  All  other  things  being  equal,  the  parts  of  the 
sermon  best  remembered  are  the  text  and  the  close.  The 
text  takes  care  of  itself.  Therefore  let  the  minister  see 
to  it  that  what  is  most  likely  to  be  remembered  of  all  he 
presents,  is  worthy  of  that  honor.  Long  sermons  generally 
become  such  by  repitition.  They  are  the  characteristic 
vices  of  very  young  and  very  old  ministers. 

A  digression  is  a  vice  in  the  body  of  a  sermon,  and  a 
crime  at  the  end  of  it.  As  the  close  of  a  sermon  should 
avoid  tediousness,  so  should  it  avoid  abruptness.  The 
close  of  a  sermon  should  be  full  of  dignity.  What  may 
be  endurable  in  the  middle  is  intolerable  at  the  end.  The 
sermon  may  sometimes  end  with  a  fitting  text,  sometimes 
with  a  stanza  of  a  hymn,  sometimes  with  a  short  earnest 
prayer,  a  word  of  supplication  for  blessing  on  the  Word  ; 
but  here  particularly  the  stereotyped  and  formal  must  be 
avoided. 

§  17.    The  Style  of  the  Sermon. 

The  style  of  the  sermon  is  conditioned  by  the  essence 
and  nature  of  the  sermon.  As  age  and  position  and  per- 
sonal characteristics  condition  good  taste  in  dress,  so  it  is 
with  style,  which  is  the  clothing  of  thought.  As  it  is  the 
object  of  the  sermon  to  set  forth  God's  Word  in  the 
congregation,  the  Biblical  language  in  its  richness,  both 
of  simplicity  and  majesty,  is  the  true  model.  The  lan- 
guage endeared  by  the  general  use  of  ages,  the  language 
of  the  people  as  distinct  from  the  two  extremes  of  the 
bookish  refinement  of  the  scholar,  and  the  low  phrase- 
ology of  the  base  and  vulgar,  should  be  the  language  of 
the  pulpit. 

The  style  of  the  sermon  should  be  dignified  but  not 


244  PRACTICAL  THEOLOGY. 

stilted.  It  should  be  pure  and  correct  but  not  finical. 
It  should  have  vivacity  without  an  approach  to  levity.  It 
is  a  safe  canon,  as  far  as  in  you  lies,  to  be  intelligible  to 
every  one,  however  young  and  humble,  who  hears  you. 

Do  not  think  that  because  a  congregation  is  illiterate, 
you  may  be  careless  in  matter  of  good  taste.  Do  not  let 
the  people  pull  you  down,  but  see  to  it  that  you  lift  them 
up.  The  pulpit  is  a  great  indirect  literary  and  intellect- 
ual educator,  and  is  worth  more  than  its  cost,  outside  of 
its  distinctive  value. 

It  is  a  vice  in  pulpit  style  to  accumulate  mechan- 
ically citations  from  Scripture,  and  yet  there  is  perhaps 
no  feature  in  pulpit  style  more  exquisite  than  such  a  use 
of  texts  in  number,  in  place,  in  surroundings,  as  shows 
deep,  appreciative  acquaintance  with  the  Holy  Scriptures. 
Never  use  words  of  many  syllables  where  words  of  fewer 
syllables  answer  perfectly  as  well.  Never  use  many  words 
where  fewer  words  will  meet  all  the  ends.  Style  is  never 
meant  to  cover  up  ideas,  nor  to  amplify  them.  Let  your 
thoughts  be  well  clothed  but  avoid  finery.  Study  the 
style  of  all  great  and  good  preachers,  but  do  not  be  the 
imitator  of  any. 

The  style  of  the  sermon  is  naturally  affected  by  the 
conception  and  treatment  of  the  theme,  and  by  the  per- 
sonal gifts  of  the  preacher.  Style  is  not  put  into  a  man 
or  fastened  upon  him.  but  here  as  everywhere,  as  he 
thinketh  in  his  heart,  so  is  he.  A  dry  man  can  not  have 
a  rich  style.  Prosy  men  do  not  write  poetically.  Our 
style  therefore,  while  we  may  do  much  to  improve  it,  can 
never  be  vigorous  or  real,  if  it  is  in  antithesis  to  the  whole 
structure  of  our  mind. 

Two  general  characteristics  divide  the  great  mass  of 
sermons  from  each  other,  or  present  themselves  in  differ- 


OUTLINE  NOTES  ON  HOMILETICS.  245 

ent  parts  of  the  same  sermon.  The  first  of  these  is  the 
didactic  and  the  expository ;  the  second  is  the  emotional 
and  the  hortatory.  Now  what  we  say  makes  its  impress 
on  our  style, —  one  style  for  one  thing,  another  style  for 
another, —  and  yet  there  is  after  all  to  be  but  one  sort  of 
style.  So  far  as  the  generic  characteristics  are  concerned, 
the  style  should  always  be  simple,  always  pure,  always 
strong,  and  even  with  leference  to  the  specific  diversity 
which  is  necessary,  there  is  to  be  a  happy  conjunction 
aimed  at,  by  which  Logic  itself  is  to  be  wrought  rather  in 
fire  than  in  frost,  although  in  addressing  the  judgment, 
style  is  instructively  calmer  than  when  we  appeal  to  the 
heart.  The  morning  sermon,  also,  is  generally  more  quiet 
and  instructive  than  the  evening  sermon. 

In  the  cultivation  of  style,  three  things  are  pre-emi- 
nently useful, —  first,  reading ;  secondly,  writing  ;  thirdly, 
hearing.  We  might  add  a  fourth,  meditation ;  but  we 
prefer  considering  this  as  an  element  which  should  enter 
into  all  the  three. 

First, —  Read  Read  the  Bible,  so  as  to  comprehend 
and  reproduce  its  charm.  The  English  and  the  German 
versions  of  the  Scriptures  are  masterpieces  of  composition 
and,  apart  from  their  claims  as  representatives  of  the 
Divine  Word,  they  ought  to  be  studied,  read  and  reread, 
as  the  noblest  specimens  of  style  in  their  respective  lan- 
guages. Read  also  the  very  best  books  in  the  theological 
and  general  literature  of  our  languages, —  books  that  are 
the  best  models  of  all  that  gives  grace,  dignity,  and  ease 
to  style. 

Second, —  Write.  Write  much ;  write  carefully.  Re- 
vise and  rewrite  what  you  have  written. 

Third, —  Hear.  As  occasion  presents  itself,  hear  the 
best  speakers  in  and  out  of  the  pulpit,  not  to  copy  after 


246  PRACTICAL  THEOLOGY. 

them,  still  less  to  ape  them,  but  to  get  the  secret  which 
underlies  their  power. 

§  18.    The  Delivery  of  a  Sermon. 

We  hear  constantly  of  the  three  requisites  which 
Demosthenes  declared  necessary  to  eloquence.  These 
three  requisites  were  really  one  ;  and  that  one  what  we 
call  "Delivery."  The  action  of  Demosthenes  was  Deliv- 
ery. But  the  secret  of  Robert  Hall  is  necessary  to  the 
possession  of  the  secret  of  Demosthenes.  Hall  said  the 
three  great  requisites  of  a  great  sermon  are, — "Prepara- 
tion, preparation,  preparation."  There  may,  indeed,  be 
careful  preparation,  long  and  laborious,  and  yet  the  result 
be  a  failure.  Nevertheless,  it  is  a  truth  which  the  young 
minister  should  lay  down  as  fundamental,  that  as  his 
preparation  is,  so,  in  the  long  run,  is  his  power.  Prep- 
aration is  power. 

In  order  to  thorough  preparation,  one  ordinary  essen- 
tial is  careful  writing.  It  may  be  a  question  whether  a 
sermon  should  be  read,  but  certainly  for  the  mass  of 
ministers,  it  should  be  considered  as  a  fixed  thing,  that 
sermons  should  be  written.  There  are  indeed  some  men 
who  can  write  a  sermon  in  thought  without  writing  it  on 
paper,  but  they  are  very  rare. 

Whether  a  sermon  should  be  read  in  the  pulpit  is  a 
question  much  discussed.  Reading  and  free  delivery 
have  their  respective  advantages  and  defects.  Each  mode 
is  best  adapted  to  correct  the  faults  of  the  other,  and  per- 
haps the  soundest  advice  to  the  young  minister  would  be 
to  make  himself  the  master  of  both  modes,  and  to  avoid 
becoming  the  slave  of  either.  It  is  better  to  read  a  good 
sermon  than  to  deliver  a  poor  one.  Every  man  must  con- 
scientiously determine  for  himself,  whether  he  will  use 
both  modes  or  must  confine  himself  to  one  of  them.     It 


OUTLINE  NOTES  ON  HOMILETICS.  247 

can  not  be  denied  that  there  is  a  peculiar  charm  to  the 
masses  of  hearers  in  free  delivery. 

One  of  the  great  aids  to  real  power  in  the  pulpit  is 
prayer.  The  sermon  should  be  prepared  with  earnest 
prayer.  It  should  be  prayed  before  it  is  preached.  The 
last  act  of  the  minister  before  he  enters  the  altar,  the  first 
act  in  the  altar,  the  first  act  in  the  pulpit,  should  be  one 
of  secret,  fervent,  heartfelt  prayer  that  he  may  preach 
from  the  heart,  the  Word  of  God  to  the  heart  of  man. 
The  consciousness  that  he  speaks  in  God's  name  will  pro- 
tect him  on  the  one  hand  from  the  timidity  which 
represses  real  power  and  from  the  self-confidence  which  is 
yet  a  more  dangerous  foe  to  it. 

The  whole  carriage,  the  air,  the  expression  of  the  face 
and  eye  and  the  gesture  of  the  minister  should  be  the 
natural  expression  of  his  character  and  feeling.  If  they 
do  not  thus  arise,  it  is  vain  to  put  them  on.  It  is  a  happy 
faculty  to  be  able  to  look  at  your  audience.  Most  minis- 
ters look  over  them,  or  only  seem  to  look  at  them. 

It  does  not  belong  to  Homiletics  proper  to  give  minute, 
specific  rules  in  regard  to  oral  delivery.  The  princi- 
ples of  delivery  in  the  pulpit  are  those  of  delivery  else- 
where, simply  developed  with  reference  to  the  peculiar 
ends  and  characteristic  of  the  pulpit.  The  first  attribute 
of  eloquence  is  audibleness.  Speak  with  sufficient  loud- 
ness even  for  the  aged  or  for  those  who  may  not  have  a 
quick  ear.  Not  loud  enough  for  the  deaf ;  that  is  asking 
too  much.  Speak  distinctly,  pronounce  accurately.  A 
comparatively  feeble  voice,  with  clear,  distinct  enuncia- 
tion, will  be  heard  better  than  a  strong  one  with  a  thick, 
confused  utterance.  Be  careful  to  give  every  vowel  and 
every  consonant  its  due  force.  Be  careful  with  the  last 
word  of  your  sentences.     Get  some  intelligent  friend  to 


248  PRACTICAL  THEOLOGY. 

indicate  to  you  your  mistakes  and  defects  in  enunciation 
and  pronunciation.  Have  a  standard  dictionary  at  band 
and  settle  every  question  of  pronunciation  at  the  moment. 
Avoid  in  the  pulpit  the  pulpit  tone.  Be  perfectly  natural, 
straining  at  nothing.  Of  all  the  abominations  of  the  pul- 
pit, the  histrionic  is  the  worst.  Nevertheless  the  thought- 
ful minister  will  find  in  the  principles  of  all  true  eloquence 
something  which  he  can  adopt  to  the  great  end  of  the 
pulpit. 

§  19.    Sympathy  Between  Preacher  and  People. 

The  most  common  vice  of  sermons  is  that  they  are 
monologues.  There  is  nothing  in  them  to  mark  that  they 
are  meant  to  be  spoken  by  man  to  man.  An  essay  is  not 
a  sermon.  Many  ministers  live  and  die  without  making 
this  discovery.  Make  your  sermon  an  actual  utterance 
from  yourself  to  your  hearers,  and  it  will  be  sure  to  hold 
their  attention.  You  must  feel  your  audience,  and  they 
must  feel  you.  The  power  of  eloquence  is  something 
electrical.  It  is  fire  leaping  out  of  hearts  into  hearts. 
As  a  rule,  we  can  not  make  others  feel  what  we  do  not 
feel  ourselves.  An  excessive,  injudicious  use  of  old  ser- 
mons with  no  re-study  of  the  subject,  tends  to  deadness. 
It  is  well  indeed,  at  times,  to  re-write  the  old  rather  than 
to  prepare  something  entirely  new;  but  unless  we  can 
make  the  old  sermon  new  with  its  power  of  interest,  it 
would  be  better  to  let  it  lie  unused. 

In  order  to  preserve  the  sympathy  of  an  audience  we 
must  avoid  the  technicalities  of  scientific  theology.  Some 
of  these  terms,  indeed,  are  so  accurate  and  relatively 
indispensable  that  we  can  hardly  avoid  using  them.  But 
if  we  do  use  them  we  should  be  careful  to  define  them. 
Such  are  the  terms  Trinity,  Original  Sin,  Incarnation, 
Vicarious  Atonement.    Avoid  Polemics.     Never  introduce 


HOMILETICAL  HINTS.  249 

into  the  pulpit,  even  for  the  purpose  of  confuting  them, 
errors  of  which  your  people  would  not  otherwise  hear. 

A  minister  must  give  his  heart  full  play  in  his  great 
work.  A  loving,  earnest,  tender,  yearning  heart  will  make 
him  more  than  eloquent.  In  your  own  deepest  emotion 
see  that  you  never  lose  your  self-control. 

§  200.    Homiletical  Hints. 

So  important  is  the  application  of  this  science  to  the 
practical  life  of  the  pastor  that  we  herewith  give  the  con- 
tents of  one  of  Dr.  Schaff's  sections  of  his  Theological 
Propaedeutic  in  which  he  has  gathered  from  all  sources 
various  practical  hints. 

Schaff  (1  268.    Homiletical  Hints): 

1.  A  good  sermon  grows  out  of  the  secret  communion  of 
the  soul  with  God,  the  study  of  the  Bible  and  other  good  books, 
knowledge  of  human  nature,  and  living  intercourse  with  the 
people. 

2.  Prepare  your  sermon  on  your  knees  as  well  as  at  your 
study-desk,  and  reproduce  it  in  the  pulpit  under  the  fresh  inspi- 
ration of  the  audience. 

3.  Write  out  your  sermon  in  full,  or  at  least  the  leading 
thoughts.  The  Lord  always  rewards  industry  and  faithfulness, 
but  idleness  and  neglect  have  no  promise. 

4.  A  natural,  clear,  logical  arrangement  is  half  the  sermon. 

5.  Commit  the  thoughts,  if  not  the  words,  to  memory,  so 
as  to  be  master  of  the  manuscript,  whether  you  read  it  or  not. 

6.  The  Bible  supplies  suitable  themes  and  texts  for  all 
occasions.  Like  a  laden  tree,  the  more  it  is  shaken  the  more 
abundant  the  fall  of  fruit. 

7.  The  pulpit  style  is  popular,  direct,  forcible  and  practical ; 
not  vulgar  or  superficial,  but  noble,  chaste,  dignified,  and  mo- 
deled after  the  discourses  and  parables  of  Christ. 

8.  Avoid  all  display  of  learning,  and  make  your  reading 
directly  subservient  to  the  practical  aim.  Think  not  of  the  few 
scholars  and  critics,  but  of  the  common  people  hungry  for 
spiritual  nourishment. 


250  PRACTICAL  THEOLOGY. 

9.    Aim  at  the  conversion  of  sinners  and  the  edification  of 
believers. 

10.  Preach  first  to  yourself  before  you  preach  to  others, 
and  your  sermons  will  have  double  weight  with  your  hearers. 

11.  Avoid  personalities  in  the  pulpit,  and  attacks  on  infidels, 
who  are  seldom  present. 

12.  Make  no  apologies  for  Christianity,  but  take  for  granted 
that  it  is  the  truth  and  the  power  unto  salvation.  Suggest  no 
doubts  which  might  disturb  devotion. 

13.  Preach  Christ  and  the  Gospel,  not  dogma  and  theology. 

14.  Preach  from  the  heart  to  the  heart. 

"Nothing  which  does  not  burn  itself  can  kindle  a  flame  in 
anything  else."     (Gregory  I.) 

15.  Address  your  hearers  as  if  it  were  the  last  occasion  for 
you  and  them. 

"I  preached  as  never  sure  to  preach  again, 

And  as  a  dying  man  to  dying  men."  (Baxter.) 

16.  Honesty  and  earnestness  rather  than  genius  and  elo- 
quence are  the  secret  of  success  in  the  pulpit. 

17.  Learn  from  all  good  preachers,  but  do  not  imitate  any; 
be  yourself  and  work  out  your  own  individuality. 

18.  Aim  to  please  God,  and  not  men. 

19.  Be  brief,  and  stop  when  the  interest  is  at  its  height. 
The  sermon  on  the  mount,  the  parables,  and  Peter's  Pentecostal 
sermon  were  short.  Brevity  is  the  soul  of  a  good  speech  as  well 
as  of  art.     Long  sermons  must  be  justified  by  special  occasions. 

20.  "Get  up  freshly; 

Open  your  mouth  widely ; 
Be  done  quickly."  1 

21.  "Begin  low, 
Proceed  slow ; 
Aim  higher, — 
Take  fire; 

When  most  impressed 
Be  self-possessed." 


1  "Tritt  frisch  auf ; 
Mach's  Maul  auf; 
Hoer  bald  auf."    Luther. 


SELECT  LITERATUKE  OF  HOMILETICS.  251 

22.  After  the  sermon  ask  no  one  for  his  opinion  ;  shut  your 
ears  against  praise,  but  be  open  for  censure  from  friend  or  foe ; 
keep  the  blame  to  yourself,  and  give  the  glory  to  God. 

23.  Preachers  whose  sermons  are  worth  studying :  Chrys- 
ostom,  Augustine,  St.  Bernard,  Baxter,  Jeremy  Taylor,  South, 
John  Wesley,  Robert  Hall,  Chalmers,  Guthrie,  F.  W.  Robertson, 
I.  H.  Newman,  Liddon,  Spurgeon,  Alexander  McLaren, — E.  D. 
Griffin,  John  M.  Mason,  H.  Bushnell,  H.  W.  Beecher,  R.  D. 
Hitchcock,  Phillips  Brooks.  —  F.  W.  Krummacher,  Theremin, 
Tholuck,  Ahlfeld,  Koegel,  Gerok.— Bossuet,  Massillon,  Saurin, 
A.  Monod,  Bersier. 

§  201.    Select  Literature  of  Homiletics. 

The  literature  of  this  subject  is  immense.  It  will  be 
sufficient  to  indicate  a  few  of  the  best  text-books  in  Ger- 
man and  English. 

/.    In  German. 

ACHELIS.    Praktische  Theologie.    Vol.1.    Pp.  269— 427.    Freiburg, 

1890. 
BASSERMANN.    Handbuch  der  geistlichen  Beredsamkeit.    1885. 
KRAUSS.    Lehrbuch  der  Homiletik.    1883. 
PALMER.    Evangelische  Homiletik.    Sixth  edition  by  Kirn.     1887. 

2.    In  English. 
BANTAIN.    The  Art  of  Extempore  Speaking.    New  York,  1860. 
BEECHER.     Yale    Lectures    on    Preaching.     Three    series.      New 

York,  1881. 
BEHRENDS.    Philosophy  of  Preaching.    New  York,  1890. 
BROADUS.    Preparation  and  Delivery  of  Sermons.    1908. 
BROOKS.    Lectures  on  Preaching.    New  York,  1877. 
CHRISTLIEB.     Homiletics.    From  the  German.     1897. 
FISK.    Manual  of  Preaching.    New  York,  1884. 
HOOD,  E.  PAXT0N.    Lamps,  Pitchers  and  Trumpets.    2  vols.     1872. 
HOOD,  E.  PAXT0N.    Thone  of  Eloquence.    New  York,  1888. 
HOOD,  E.  PAXT0N.    Vocation  of  the  Preacher.    New  York,  1888. 
H0PPIN.     Homiletics.    New  York,  1883. 
H0YT.    The  Preacher.    New  York,  1909. 
JOHNSON.     The  Ideal  Ministry.    New  York,  1908. 
KER.    History  of  Preaching.    Third  edition.     1895. 


252  PRACTICAL  THEOLOGY. 

PATTISON.     History  of  Preaching.    1905. 
PHELPS.    Men  and  Books.    New  York,  1882. 
PHELPS.    Theory  of  Preaching.    New  York,  1881. 
PHILLIPS.     Effective  Speaking.    Chicago,  1908. 
SHEPPARD.     Before  an  Audience.    New  York,  1892. 
SPURGEON.    Lectures  to  Students.    3  series.     New  York,  1890. 
STORRS.    Preaching  Without  Notes.    1875. 
WILKINSON.    Modern  Masters  of  Pulpit  Discourse.    1905. 


VI.    PASTORAL  THEOLOGY. 

§  202.    Definition. 

Pastoral  Theology,  also  known  as  Poimenics  or 
Pastoralics  is  that  branch  of  Practical  Theology  which 
treats  of  the  direction  of  the  Christian  life  in  the  congre- 
gation, and  of  the  Christian  life  of  the  pastor  in  private. 
It  is  the  pastoral  work,  the  care  of  souls.  We  are  here  to 
distinguish  also  between  the  strictly  official  activity  and 
a  personal  one,  which  is  of  a  freer  kind.  In  this  official 
work  the  pastor  shows  his  fidelity.  In  his  personal  work 
he  reveals  his  love,  his  spirit  of  self-consecration  and  of 
self-sacrifice.  The  former  is  determined  by  the  general 
rules  of  the  Church  and  by  particular  provisions  of  con- 
gregational constitutions.  The  latter  is  drawn  from  the 
great  law  of  Christian  morals,  the  supreme  law  of  love. 
In  regard  to  both  our  science  can  only  furnish  general 
principles  which  are  to  be  supplemented  and  completed 
by  experience  and  practice.  During  the  student's  life 
in  his  preparatory  training  he  can  as  a  general  thing  do 
little  more  than  acquire  a  general  knowledge  of  the  prin- 
ciples of  Pastoral  Theology,  and  cultivate  a  heart  and 
spirit  ready  for  the  work. 


PASTORAL  THEOLOGY.  253 

§  203.  Scope. 
The  activity  of  the  clergyman  embraces  in  some  shape 
all  the  relations  of  human  life,  from  the  cradle  to  the 
grave.  Hence  he  must  have  an  intelligent  apprehension 
of  these  various  spheres  of  life.  He  must  look  upon  them 
earnestly  and  judiciously.  He  must  provide  himself  there- 
fore with  a  sufficient  acquaintance  with  those  parts  of 
knowledge  which  lie  outside  of  the  branches  of  theology 
in  the  strict  sense,  and  which  consequently  do  not  come 
technically  within  the  sphere  of  Pastoral  Theology,  but 
which  are  yet  involved  in  practical  life.  Among  these 
may  be  mentioned  the  theory  of  Education  (Pedagogics), 
the  social  questions  connected  with  poverty,  crime,  and 
the  legal  and  private  agencies  for  the  correction  of  both, 
some  knowledge  of  the  peculiarities  of  a  feeble  and  dis- 
ordered intellect,  and  of  the  general  principles  of  diseased 
and  healthy  human  life,  and  in  rural  charges,  also  some 
knowledge  of  agriculture  is  desirable. 

§  204.    Analysis  of  the  Science. 

So  important  is  the  subject,  and  has  been  the  subject 
of  so  many  letters,  sermons,  and  manuals  of  the  past 
centuries,  from  Chrysostom,  Leo  the  Great  and  Gregory 
the  Great,  to  St.  Bernard  and  Melanchthon  down  to  our 
own  day,  that  it  may  be  helpful  to  give  an  analysis  of 
Harnack's  great  work.1 

Analysis  of  Harnack. 

I.   Introduction. 

§  1.    General  Definitions. 

§  2.    Nature  and  Problem  of  the  Science. 


l  In  his  "System  der  Praktischen  Theologie."     Poimenik. 
Die  Lehre  von  der  Seelsorge.    Vol.  2.    Pp.  289-543. 


254  PRACTICAL  THEOLOGY. 

§  3.    Different  Methods  of  Pastoral  Activity. 
§  4.    History  and  Literature. 

II.   Preliminary  Conditions. 

§  5.    The  Pastor,  his  disposition,  gifts,  and  life. 
§  6.    Opportunities  for  Pastoral  Work. 
§  7.    Fundamental  Principles. 

III.   The  Indirect  Guidance  of  a  Congregation  as  a  Whole. 

§  11.    General  Presentation. 

§  12.    Care  for  the  Intellectual  Condition  of  the  Congregation. 

§  13.    Church  and  Public  Schools. 

§  14.  Care  for  the  Ethico-social  Condition  of  the  Congre- 
gation. 

§  15.  Care  for  the  Physico-economical  Condition  of  the 
Congregation. 

IV.  Direct  Guidance  of  the  Congregation. 

§  16.  Modern  Tendencies  in  Opposition  to  the  Church  and 
Christian  Doctrine. 

§  17,  Sickly  Manifestations  of  the  Faith,— Mysticism,  Dead 
Orthodoxy,  Pietism,  Unchurchliness,  Unionism. 

§  18.    Historical. 

§  19.    Pastoral  Guidance  of  the  Congregation. 

V.  Special  Guidance  of  Individual  Souls. 

§  20.    General  Presentation. 
§  21.    Treatment  of  Criminals. 
§  22.    Of  the  Erring. 
§  23.    Of  those  in  Trouble. 
§  24.    Of  Habitual  Sinners. 

VI.   Pastoral  Duties  in  Connection  with  Ministerial  Acts. 

§  25.  Confession  and  Absolution. 

§  26.  The  Problem  of  the  Present  Age. 

§  27.  The  False  Oath. 

§  28.  Church  Discipline. 

§  29.  Consecration  of  Sacred  Places  and  Utensils. 

§  30.  Christian  Marriage  and  Civil  Marriage. 

§  31.  Marriage  Engagements. 


SELECT  LITERATURE.  255 

§  32.    Divorce. 

§  33.    The  Pastor  at  the  Sick-bed,  and  with  the  Dying. 

S  34.    The  Burial. 

§  205.   Select  Literature. 

/.    German. 

ACHELIS.    Praktische Theologie.    Vol.1.    Pp.427— 549.   Excellent. 

DIEFFENBACH  and  MUELLER.  Diarium  Pastorale.  4  vols.  Gotha, 
1876.  This  work  ought  to  be  in  the  hands  of  every  clergy- 
man able  to  read  German. 

KUEBEL.    Umriss  der  Pastoraltheologie.    1874. 

LOEHE.    Der  evangelische  Geistliche.    Third  edition.     1876. 

PALMER.    Pastoraltheologie.    1860. 

STEINMEYER.    Die  spezielle  Seelsorge,  etc.    1878. 

WALTHER.    Amerikanisch-luth.  Pastoraltheologie. 

ZEZSCHWITZ.    Praktische  Theologie.    Vol.  3.    Pp.  473—599. 

2.    English. 

BAXTER.    The  Reformed  Pastor.    Many  editions.    Still  valuable. 
BECK.    Pastoral  Theology  of  New  Testament.    Edinburgh,  1885. 
BLACKIE.    For  the  Work  of  the  Ministry.    London,  1885. 
BLUNT.    Directorium  Pastorale.    London,  1880. 
BLUNT.    Doctrina  Pastoralis.    London,  1889. 
ELLERTON.    Manual  of  Parochial  Work.    London,  1892. 
FAIRBARN.    Pastoral  Theology.    Edinburgh,  1865. 
GERBERDING.    The  Lutheran  Pastor.    Philadelphia,  1902. 
HERBERT.    The   Country  Parson.     Many  editions.     Will  always 

remain  a  classic. 
HOPKIN.    Pastoral  Theology.    New  York,  1884. 
KIDDER.    The  Christian  Pastorate.    New  York,  1871. 
LIDDON.    Clerical  Life  and  Work.    London,  1894. 
ROBINSON.    Personal  Life  of  the  Clergy.    New  York,  1902. 
ROGERS.    Principles  of  Parish  Work.    New  York,  1905. 
SHEDD.    Homiletics  and  Pastoral  Theology.    New  York,  1870. 
VAN  00STERZEE.    Practical  Theology.    New  York,  1879. 
VINET.    Pastoral  Theology.    New  York,  1884. 


256  PRACTICAL  THEOLOGY. 

VII.    Church  Polity. 

§  206.    Definition. 

The  science  of  Ecclesiastical  Polity  or  Church  Govern- 
ment, known  also  by  the  name  of  Gybernetics,  treats  of 
the  principles  by  which  the  Church  is  or  should  be  organ- 
ized and  governed.  It  discusses  the  principles  which 
underlie  just  Church  rules  and  applies  them.  This  science 
is  of  the  utmost  importance  in  our  day,  on  account  of  the 
hierarchical  pretentions  made  by  the  Roman  Catholic  and 
Episcopal  Churches,  on  the  one  hand,  and  the  disorgan- 
izing laxity  of  sectarianism,  on  the  other. 

§  207.    Its  Importance. 

"It  is  especially  necessary  in  the  Lutheran  Church  to 
examine  thoroughly  into  the  application  of  the  principles 
of  Church  Government ;  for  her  polity,  as  compared  with 
the  rich  maturity  and  perfection  of  her  system  of  doctrine, 
may  be  regarded  as  relatively  undeveloped.  As  her  system 
of  doctrine  is  her  palladium,  her  polity  is  in  some  of  its 
aspects,  in  a  certain  sense  her  weak  point.  Not,  indeed, 
that  its  general  principles  are  less  sound  or  less  clearly 
stated  than  her  faith,  but  she  has  been  so  hemmed  in,  in 
her  old  relations  to  the  State,  that  she  has  not  been  able 
in  all  cases,  perhaps  in  none,  perfectly  to  embody  these 
principles.  In  the  United  States,  indeed,  it  might  seem 
as  if  her  polity,  unrestricted  as  it  is  by  regulation  of  the 
State,  would  be  the  most  perfect  which  she  has  yet  reached. 
But,  in  fact,  in  no  part  of  her  domain,  and  in  no  period 
of  her  history  has  there  been  less  comprehension  of  her 
true  principle  of  Government  than  seems  to  characterize 
many  parts  of  our  Church  in  the  land. 

The  general  reasons  of  this  are  not  difficult  to  as- 
certain.    Here  her  various  nationalities  have    mingled, 


DIFFERENT  SYSTEMS  OF  CHURCH  POLITY.  257 

her  people  come  from  different  lands  bringing  with  them 
different  modes  of  government  or  no  mode  at  all.  .  .  . 
When  to  the  original  disadvantages,  connected  with  the 
coming  of  a  population  which  had  been  treated  as  children 
by  their  government,  never  learning  the  art  of  self-rule, 
were  added  at  a  later  period  the  decline  of  faith  and  the 
rationalistic  tendencies  which  marked  the  close  of  the 
eighteenth  century  and  the  beginning  of  the  nineteenth, 
we  can  easily  imagine  what  a  chaos  of  opinion  and  practice 
would  be  originated."  x 

It  is  obvious  that  the  Church  must  have  a  fixed 
polity  according  to  which  its  affairs  are  administered. 
But  it  is  disputed  among  Christians  how  far  this  has  been 
prescribed  by  divine  authority,  and  how  far  left  to  the 
discretion  of  men.  The  form  of  government  depends 
primarily  on  the  idea  entertained  of  the  Church  and  of 
the  constitution  of  the  Church,  and  no  one  can  clearly 
comprehend  the  true  polity  of  the  Church  unless  he  has 
just  views  of  the  nature  of  the  Church  herself. 

§  208.    Different  Systems. 

The  relation  between  the  Church  and  State  may  be 
conceived  of  on  three  different  principles, — 1)  the  suprem- 
acy of  the  Church;  2)  the  supremacy  of  the  State;  and 
3)  their  independence  of  each  other.  Each  of  these  prin- 
ciples has,  in  succession,  been  tried  in  the  history  of  the 
Church.  The  first  is  the  ideal  of  the  Roman  Catholic 
Church,  and  has  for  centuries  been  the  cause  of  perpetual 
contests,  full  of  confusion  and  misery.  With  the  Refor- 
mation the  second  principle  gained  the  ascendency  in 
many   countries.     It    was   Luther's  as  well   as  Calvin's 


i  Compare  published  notes  on  Church  Polity,  by  Dr.  Krauth. 
Lutheran  Church  Review.    Vol.  2.    Pp.  308,  309. 


258  PRACTICAL  THEOLOGY. 

view,  that  the  Church  should  stand  free  and  self-govern- 
ing under  the  protection  of  the  State,  but  in  those  times 
it  was  found  impracticable.  As  the  bishops  everywhere 
protested  against  the  Reformation,  the  episcopal  authority 
and  jurisdiction,  in  Protestant  countries,  had  to  be  con- 
ferred on  the  civil  ruler.1  He  became  the  master  of  the 
Church  as  the  Pope  had  never  been.  The  State  became 
supreme,  and  the  Church  a  mere  department  of  the  govern- 
ment.2 The  change  took  place  in  a  somewhat  different 
manner  in  England  and  on  the  Continent,  but  it  was 
essentially  the  same  in  both  cases,  and  had  the  same 
effect.  But  a  reaction  has  taken  place  during  the  last 
century  even  on  the  Continent.  The  claim  is  made  that 
the  Church  should  be  the  representation  of  the  religious 
life  of  the  congregation,  and  therefore  the  congregation, 
at  least,  should  have  a  certain  share  in  the  government 
of  the  Church.3  This  movement  has  made  great  progress, 
in  different  parts  of  Germany,  and  least  in  Sweden.  Ele- 
ments of  the  Presbyterian  or  Synodal  form  of  government 
were  everywhere  introduced,  and  the  movement  is  still  in 
vigorous  progress,  many  even  demanding  a  separation 
between  the  State  and  the  Church. 

The  third  principle  of  the  reciprocal  independence  of 
Church  and  State  has  been  developed  most  fully  in  the 
United  States,  as  the  natural  result  of  their  free  political 
constitution. 

§  209.    The  Episcopal  System. 

In  England,  after  the  Reformation,  the  supremacy  of 
the  State  over  the  Church  was  established  in  that  peculiar 


i  Known  as  the  Episcopal  System  of  Government. 

2  This  development  is  known  as  the  Territorial  System. 

3  This  form  of  govei    ment  is  known  as  the  Collegial  System. 


THE  EPISCOPAL  SYSTEM.  259 

relation  known  as  the  Episcopal  System,  in  which  the 
Church  and  the  State  are  one  and  the  same  society,  only 
contemplated  from  two  different  aspects,  and  the  State 
has  the  right  to  legislate  for  the  Church. 

In  the  Episcopal  System  the  Church  is  organized 
under  the  form  of  dioceses,  the  ministry  being  composed 
of  the  threefold  order  of  bishops,  priests,  and  deacons. 
The  canonical  age  is  respectively  twenty-three,  twenty- 
four,  and  thirty.  The  deacon  assists  the  priest  in  the 
services  of  the  sanctuary  and  in  pastoral  work.  The 
Bishop  has  the  exclusive  right  of  ordination,  confirmation, 
and  consecration  of  Churches.  In  England  the  Episcopal 
Church  is  dependent  on  the  State,  the  Sovereign  being  its 
supreme  governor,  and  Parliament  its  highest  legislature. 
The  Episcopal  Church  in  this  country  has  no  legal  con- 
nection with  the  Church  of  England,  being  governed  in 
accordance  with  a  constitution,  and  a  body  of  Canons 
drawn  up  and  approved  by  conventions  of  the  bishops, 
clergy,  and  laity.  Bishops  are  either  diocesan  or  mission- 
ary. Each  diocesan  bishop  has  charge  of  a  particular 
diocese,  while  the  missionary  bishop  presides  over  a  juris- 
diction formed  of  one  or  more  States  or  Territories.  A 
missionary  bishop  may  be  elected  bishop  of  a  diocese,  but 
the  diocesan  cannot ;  though,  in  case  his  diocese  is  divid- 
ed, he  may  decide  which  part  he  will  retain. 

The  legislative  body  known  as  the  General  Conven- 
tion meets  triennially  and  is  composed  of  the  House  of 
Bishops  (corresponding  to  the  Senate  of  the  United 
States)  and  the  House  of  Clerical  and  Lay  deputies,  of 
an  equal  number,  elected  by  regularly  organized  diocesan 
conventions.  The  Diocesan  Convention  meets  annually, 
being  composed  of  three  lay  delegates  from  each  parish, 
in  addition  to  the  duly  qualified  parochial  clergy. 


260  PRACTICAL  THEOLOGY. 

§  210.    Presbyterianism. 

Presbyterianism  derives  its  name  from  its  form  of 
government,  its  presbyter/on,  or  eldership.  It  claims  that 
the  churches  of  the  apostolic  age  were  served  by  three 
classes  of  office-bearers:  1)  The  teaching-elder,  or  pastor, 
or  preacher,  the  chief  overseer  of  the  congregation,  hence 
known  distinctly  as  "the  bishop;"  but  he  was  the  bishop 
of  only  a  single  church,  of  only  one  town  or  city.  The 
office  was  simply  the  same  the  Presbyterian  pastor  now 
holds  ;  2)  ruling  elders,  of  which  there  were  several  in  each 
congregation,  selected  from  the  laymen;  and  3)  deacons. 

In  the  constitution  and  care  of  particular  churches, 
Presbyterianism  avails  itself  of  the  advantages  of  a  repre- 
sentative form  of  government.  Each  Presbyterian  Church 
is  complete  in  itself.     It  elects  its  own  officers,  which  are 

1)  a  pastor,  2)  a  bench  of  elders,  and  3)  a  board  of  dea- 
cons. There  are  four  "judicatures"  in  the  Presbyterian 
form  of  government.  1)  The  session,  which  consists  of 
the  elders  of  a  congregation,  of  which  the  pastor  is  ex- 
officio  a  member  and  its  moderator,  to  whom  is  committed 
the  spiritual  oversight  and  government  of  the  congregation. 

2)  The  Presbytery,  which  consists  of  all  the  ministers,  or 
"teaching-elders,"  and  one  "ruling"  or  lay  elder,  from 
each  congregation  in  a  limited  district.  Its  duties  are  to 
receive  appeals  from  church  sessions,  to  examine  and 
license  candidates,  to  ordain,  install,  and  judge  ministers, 
to  resolve  questions  of  doctrine  and  discipline,  and  in 
general  to  look  after  the  spiritual  welfare  of  the  Churches 
under  their  care.  3)  The  Synod  consists  of  all  the  minis- 
ters and  one  elder  from  the  congregation  within  a  larger 
district,  which  must  embrace  at  least  three  presbyteries. 
It  stands  to  the  presbyteries  within  its  bounds  in  the  same 
relation  as  each  presbytery  stands  \o  its  churches.     4)  The 


CONGREGATIONALISM.  261 

General  Assembly  consists  of  an  equal  delegation  of  minis- 
ters and  laymen,  in  the  proportion  of  one  minister  and 
one  elder  for  every  twenty-four  ministers  in  every  pres- 
bytery. 

The  presbyterial  polity  has  in  this  century  spread 
very  widely.  It  has  been  introduced  into  many  of  the 
Lutheran  Churches  in  Germany,  and  in  some  of  its  aspects 
is  the  prevalent  form  of  government  of  the  Lutheran 
Church  in  this  country. 

§  211.    Congregationalism. 

Congregationalism  places  church  government  in  the 
hands  of  the  members  of  the  congregation  and  the  office- 
bearers whom  they  have  elected.  It  has  endeavored  to 
blend  local  self-government  and  church  communion  by 
uniting  them  in  one  organic  constitution.  The  Cambridge 
Platform  (1648)  makes  this  definite  and  fundamental 
statement:  "Although  churches  be  distinct,  and  therefore 
may  not  be  confounded  one  with  another ;  yet  all  churches 
ought  to  preserve  church  communion  one  with  another, 
because  they  are  all  united  unto  Christ,  not  only  as  a 
mystical,  but  as  a  political  head,  whence  is  derived  a 
communion  suitable  thereto." 

There  is  some  difference  between  the  Congregation- 
alism of  England  and  that  of  this  country.  Both  empha- 
size the  self-government  of  local  congregations,  but  in 
America  more  stress  is  laid  on  the  duty  of  fellowship  be- 
tween sister  churches. 

§  212.    Lutheranism. 

In  the  Lutheran  Church  bishops  are  not  unknown. 
She  has  them  where  on  the  whole  it  was  thought  best  to 
have  them.     The  Lutheran  Church  regards  the  Episcopate, 


262  PRACTICAL  THEOLOGY. 

in  its  historical  sense,  as  one  form  of  government,  but  not 
necessarily  the  only  form.  She  has  the  Apostolic  Succes- 
sion even  in  the  High  Church  sense  in  Sweden  and  Norway, 
and  she  could  have  held  it  everywhere  had  she  been  foolish 
enough  to  attach  any  importance  to  it.  It  is  not  the 
Episcopate  in  itself,  but  only  false  views  in  regard  to  its 
necessity,  and  objectionable  features  in  its  administration, 
which  are  irreconcilable  with  the  principles  of  the  Luther- 
an Church.  The  necessary  features,  supervision,  visitation 
and  ordination,  have  been  perpetuated  in  the  Superin- 
tendents as  in  Germany.  Their  rights  are  constitutionally 
assigned  to  Presidents  of  Conferences  and  Synods  in  this 
country. 

The  Presbyterian  Polity  has  been  adopted  by  many 
Lutheran  churches,  both  in  Germany,  France,  and  in  this 
country.  In  fact,  Presbyterianism  in  its  generic  sense,  is 
the  form  of  church  government  most  generally  adopted 
by  Lutheran  Synods. 

In  the  Lutheran  Church  we  also  find  the  Congregational- 
form  of  government  represented,  especially  in  the  Synod, 
ical  Conference  and  a  few  independent  synods.  Where 
synods  have  only  advisory  power,  and  no  legislative  power 
the  polity  is  mainly  Congregational. 

§  213.    Select  Literature. 

DALE.    Manual  of  Congregational  Principles.    1884. 

HODGE.    Discussions  on  Church  Polity.    1879 

HOOKER.    Ecclesiastical  Polity.    3  vols.     1845. 

LADD.    Principles  of  Church  Polity. 

PALMER.    On  the  Church.    2  vols.     1842. 

RICHTER.    Lehrbuch  des  kath.  und  evang.  Kirchenrechts.    1886. 

STAHL.    Die  Kirchenverfassung  nach  Lehre  und  Recht  der  Prot.    1862. 

WEIDNER.    The  Doctrine  of  the  Church.    New  York,  1903. 


CONCLUSION. 


CONCLUSION. 

§  214.    IVSethodologic  View  of  the  Whole. 

From  the  organism  of  the  theological  sciences  which 
has  been  presented,  it  is  clear  what  is  the  methodological 
sequence  in  which  all  its  departments  should  be  studied. 
Exegetical  Theology  must  lay  the  foundation,  Historical 
Theology  must  prepare  the  way  for  Systematic  Theology, 
and  Practical  Theology  must  close  the  whole.  Yet  all  are 
to  be  so  studied  that  the  earlier  constantly  looks  forward 
to  the  later,  the  later  constantly  looks  to  the  earlier.  Nor 
is  one  part  to  be  exclusively  followed  up  at  one  time. 
Each  is  to  be  brought  in,  in  due  time,  and  in  due  relations 
to  the  other  sciences,  and  many  modifications  are  to  be 
made  to  adapt  them  to  one  another  in  actual  study,  so 
that  the  relations  proposed  become  an  aid,  not  a  mechan- 
ical restraint  to  the  proper  development  of  the  whole. 

In  a  theological  course  it  is  very  desirable  that  each 
subject,  except  Greek  and  Hebrew  Exegesis,  should  be 
finished  in  one  year. 

If  a  student  is  expected  to  attend  about  eighteen  or 
twenty  lectures  and  recitations  (including  music,  elocu- 
tion, physical  exercises),  weekly,  covering  500  hours 
yearly,  and  as  there  are  some  thirty  distinct  sciences  in 
Theology  and  all  these  should  receive  proportionate  atten- 
tion during  the  three  or  four  years  spent  in  the  Theological 


266  CONCLUSION. 

Seminary  or  University,  we  might  map  out  in  detail  the 
course  of  study  somewhat  as  follows : 

FIRST  YEAR. 

1.  Theological  Encyclopedia.  Hours 

a)  Exegetical  Theology  and  Hermeneutics       ....  25 

b)  Historical,  Systematic  and  Practical  Theology     .     .  25 

2.  Biblical  Geography  and  Antiquities 25 

3.  Old  Testament  History 25 

4.  Old  Testament  Introduction 25 

5.  Old  Testament  Theology 25 

6.  New  Testament  History 25 

7.  New  Testament  Introduction 25 

8.  New  Testament  Theology 25 

9.  Old  Testament  Hebrew 100 

10.  New  Testament  Greek 100 

11.  Rhetoric  and  Exercises 25 

12.  Elocution  and  Voice  Culture 25 

13.  Music 25 

14.  Preliminary  Homiletics 25 

SECOND  YEAR. 

15.  Church  History 125 

16.  Catechetics 25 

17.  Pedagogics 25 

18.  Sunday-school  Work 25 

19.  Foreign  Missions 25 

20.  Home  and  Inner  Mission 25 

21.  Sociology 25 

22.  Greek  New  Testament  Exegesis 75 

23.  Hebrew  Old  Testament  Exegesis 75 

24.  Music,  Elocution,  etc 75 

THIRD  YEAR. 

25.  Apologetics 25 

26.  Moral  Philosophy 25 

27.  Christian  Ethics 50 

28.  Dogmatics  or  Christian  Doctrine 125 

29.  Symbolics  or  Creeds 25 

30.  History  of  Doctrine  and  of  Creeds 50 


melanchthon's  advice.  267 

31.  Homiletics 50 

32.  Music  and  Elocution 50 

33.  Pastoral  Theology 25 

34.  Liturgies 25 

35.  Christian  Archaeology 25 

FOURTH  YEAR. 

36.  Advanced  Apologetics 50 

37.  Comparative  Religions 25 

38.  History  of  Philosophy 50 

39.  One  System  of  Philosophy 25 

40.  Great  Works  of  Theology       75 

41.  Higher  Criticism  of  Old  Testament 25 

42.  Exegesis  of  Old  Testament 50 

43.  Higher  Criticism  of  New  Testament 25 

44.  Exegesis  of  New  Testament 50 

45.  Seminar  Work 50 

§  215.    Melanchthon's  Advice. 

In  the  year  1530  appeared  Melanchthon's  paper  How 
to  Study  Theology.  It  is  so  valuable  that  we  here  condense 
it  and  arrange  it  in  paragraphs. 

1.  First  of  all,  make  yourself  familiar  with  the  text  of  the 
Scriptures.  Every  morning,  immediately  after  rising,  and  every 
evening,  when  about  to  retire,  read  a  chapter  or  two  for  the 
purposes  of  devotion.  In  this  way  read  through  the  whole  Bible, 
and  if  passages  be  obscure,  consult  a  commentator.  Mark  the 
leading  texts,  and  reduce  them  to  a  system,  so  as  to  exhibit  a 
summary  of  Christian  doctrine.  Definitions  may  be  found  in 
my  Loci. 

2.  Give  particular  attention  to  the  order  in  which  the 
summary  of  doctrine  is  presented.  The  Epistle  of  Paul  to  the 
Romans  should  be  used  for  this  purpose;  since  in  discussing 
justification,  the  use  of  the  Law,  the  distinction  between  the  Law 
and  the  Gospel— the  chief  topics  of  Christian  doctrine— it  exhibits 
the  method  of  all  Scripture.  Devote  an  hour  or  two  a  day,  then, 
to  reading  the  Epistle  to  the  Romans.  Every  sentence  ought  to 
be  thoroughly  pondered  and  the  arrangement  of  the  arguments 
and   propositions  observed.      When  you  have  completed  such 


268  CONCLUSION. 

study  of  Romans,  undertake  next  the  epistle  to  the  Galatians, 
using  with  it  Luther's  Commentary.  The  method  of  the  two 
epistles  will  be  found  identical.  Then  take  up  the  epistle  to  the 
Colossians. 

3.  When  this  is  accomplished,  you  will  have  a  summary  of 
Christian  doctrine,  from  which  the  other  epistles  of  Paul  can  be 
understood,  since  their  doctrine  is  the  same.  Then  read  the 
Gospel  of  Matthew,  or  of  Luke,  and  notice  how  all  things  fit  into 
the  arrangement  of  the  doctrines,  as  already  presented  ;  as  where 
Christ  speaks  of  repentance,  of  fear,  of  faith,  of  prayer,  of  love, 
of  external  or  civil  things,  of  magistrates,  of  human  traditions, 
of  the  sacraments,  where  He  distinguishes  the  Law  from  the 
Gospel,  the  Gospel  from  political  prudence;  where  He  speaks  of 
the  Cross  ;  where  He  commends  the  ministry  of  the  Word  ;  where 
He  describes  the  Church. 

4.  Next  read  the  Gospel  of  John,  containing,  in  large  meas- 
ure, the  discourses  of  Christ  concerning  faith  and  justification. 

5.  Prepare  next  a  little  book,  summarizing  the  articles  of 
faith,  viz.,  the  trinity,  creation,  the  two  natures  in  Christ,  origin- 
al sin,  the  free  will,  the  righteousness  of  faith,  the  church.  The 
statement  of  the  articles  of  faith  or  dogmas  should  be  brief. 

6.  Having  thus  prepared  a  book  upon  the  New  Testament, 
next  take  in  hand  the  Old  Testament.  One  book  at  a  time  ought 
to  be  selected  for  particular  study.  At  first  I  advise  the  reading 
of  Genesis,  with  Luther's  comments  ;  then  the  Psalms.  Notice 
how  their  contents  harmonize  with  the  summary  of  the  articles 
of  faith.  They  can  be  best  understood  when  applied  to  some 
use  in  life,  as  when  temptation  exercises  the  mind,  and  constrains 
one  to  pray.  Nor  should  opportunities  for  prayer  ever  be  neg- 
lected. Among  the  Psalms,  also  a  distinction  should  be  observed, 
for  some  contain  prophecies,  others  supplications,  others  pre- 
cepts, and  still  others  promises. 

7.  After  the  Psalms  read  the  prophets.  It  will  be  advan- 
tageous if  some  commentators  be  consulted  in  order  that  you 
may  see  how  trifling  they  are  who  are  unable  to  refer  a  subject 
to  its  proper  place  in  the  articles  of  faith.  Then,  as  you  read 
the  other  prophets,  you  will  have  little  difficulty  in  understand- 
ing them.  For  you  will  note  how,  on  the  one  hand,  they  convict 
of  sin,  or  teach  doctrine,  and  on  the  other  that  they  prophesy 


MBLANCHTHON'S  ADVICE.  269 

concerning  Christ,  or  teach  the  Gospel  and  console  consciences. 
He  who  knows  how  to  refer  all  things  to  their  proper  place  in 
the  articles  of  faith,  will  have  no  need  of  seeking  for  various 
senses  of  Scripture.  He  will  endeavor  rather  to  determine  the 
settled  meaning  that  can  with  certainty  teach  conscience  con- 
cerning God's  will.  For  knowledge  is  to  be  applied  to  use, 
especially  in  temptations.  For  this  reason  no  attention  is  to  be 
paid  those  allegories  that  delighted  Origen. 

8.  In  reading  sacred  history  we  must  especially  observe  the 
distinction  between  the  Law  and  the  Gospel,  and  the  knowledge 
of  Christian  liberty  must  be  retained,  or  otherwise  we  will  dream 
that  we  ought  to  imitate  the  works  of  the  saints.  Faith  also 
must  be  carefully  discriminated  from  works.  The  faith  of  David, 
Ezekiel,  etc. ,  is  to  be  imitated,  but  our  works  can  not  be  the  same, 
for  they  vary  with  the  calling.  In  our  minds,  therefore,  we 
should  always  be  intent  upon  the  chief  topics,  viz :  repentance 
and  faith,  or  fear  and  faith,  which  Christ  commends  to  us,  when 
He  commands  us  to  preach  repentance  and  the  remission  of 
sins.  Political  examples  ought  also  to  be  selected,  teaching  the 
duties  of  and  towards  magistrates,  etc. 

9.  While  thus  occupied  with  Biblical  studies,  some  attention 
should  be  given  also  to  the  reading  of  Augustine.  For  he  far 
surpasses  all  the  other  ancients  ;  particularly  in  those  things  that 
he  wrote  against  the  Pelagians.  Jerome  and  others  may  be 
sometimes  referred  to,  and  notice  may  be  taken  of  their  defects 
and  excellences.  They  contain  much  that  a  wise  reader  will  not 
despise,  although  they  touch  upon  the  righteousness  of  faith  only 
very  superficially.  The  ancient  Canons  must  also  be  read  in 
order  to  learn  what  the  Church  has  decreed.  Those  agreeing 
with  the  Gospel  should  be  selected. 

10.  Finally,  in  all  ecclesiastical  doctrine,  diligent  attention 
must  be  taken  of  what  pertains  properly  to  spiritual  life,  and 
what  teaches  concerning  the  preservation  of  the  State  and  civil 
affairs.  We  must  know  also  what  pertains  to  a  teacher  of  the 
Church,  and  what  to  the  magistrates.  The  doctrine  of  the  Gospel 
must  be  separated  entirely  from  political  doctrine.  Nevertheless, 
political  affairs  are  not  to  be  censured,  but  to  be  treated  with 
honor,  as  good  creatures  of  God. 

11.  Some  attention  should  be  paid  to  literary  culture,  and 
to  the  practice  of  the  style,  so  that  when  it  is  necessary,  we  can 


270  CONCLUSION. 

clearly  explain  religious  controversies.  It  will  be  a  profitable 
exercise  to  take  some  particular  controversy,  and  for  the  purpose 
of  sharpening  the  mind  and  giving  facility  in  argument,  write 
out  the  two  sides.     The  present  times  afford  many  such  examples 

12.  For  the  adequate  understanding  of  the  Scriptures  and 
the  refutation  of  heretics,  the  knowledge  of  the  language  is 
necessary.  .  .  .  Nor  can  the  nature  of  the  language  and  figures 
be  judged  without  reading  the  writings  of  eloquent  men  as  Cicero, 
Livy,  Virgil,  and  Quintilian.  We  must  add  also  Homer,  Hero- 
dotus and  Demosthenes. 

13.  Add  to  this,  practice  in  writing,  which  especially  sharp- 
ens the  judgment. 

14.  If  a  theologian  undertake  to  transfer  anything  to  theol- 
ogy from  philosophy  or  law,  let  him  be  on  his  guard  against 
mingling  spiritual  with  political  doctrine. 

15.  Besides  there  is  need  of  logic,  grammar,  and  rhetoric. 

16.  I  advise  theologians  not  to  neglect  philosophy.  For 
there  are  those  who  blame  arts,  of  which  they  have  no  knowledge, 
which  they  would  estimate  highly  if  they  only  were  acquainted 
with  them.  But  especial  care  must  be  taken  lest  Christian  doc- 
trine and  philosophy  be  inaptly  confounded." 

§  216.    Theological  Culture  and  Development. 

Theology  can  never  be  exhausted  by  study  ;  no  science 
can  be,  least  of  all,  the  queen  of  all  sciences.  Hence  a 
constant  cultivation  and  development  is  necessary.  The 
collegiate  life  is  but  the  genesis  of  life,  and  the  going 
forth  from  the  theological  school  is  but  the  exodus  of  life 
in  a  new  aspect.  Life,  intellectual,  moral,  and  practical, 
lies  before  us,  a  life  just  begun.  The  student  of  theology 
should  be  pre-eminently  such  when  he  enters  on  his  min- 
istry. All  his  cultivation  of  mind,  heart  and  spirit,  should 
be  studiously  carried  on.  To  stand  still  is  to  go  back. 
Merely  to  retain  is  to  lose.  Movement  and  progress  are 
the  laws  of  life,  and  it  is  in  our  practical  life  that  the 
richest  fulness  and  ripeness,  connected  with  our  earlier 
life  of  preparation,  are  to  be  won. 


ARRANGEMENT  OF  A  THEOLOGICAL  LIBRARY.  271 

§  217.    The  Arrangement  of  a  Theological  Library. 

When  we  speak  of  a  theological  library  we  mean 
books  bearing  on  the  science  of  Theology.  All  other 
books  ought  to  be  arranged  separately  in  alcoves  under 
their  proper  divisions,  e.  g.  Mathematics,  Physics,  History, 
Philosophy,  Philology,  General  Literature,  Travels,  etc. 
It  will  give  a  good  scientific  training  to  the  student  or 
pastor  if  he  arrange  his  library  (no  matter  how  small  it 
may  be)  scientifically  and  logically  according  to  the  science 
of  Theological  Encyclopedia.  It  will  also  give  him  a 
better  idea  of  the  science  of  theology,  its  ramifications  and 
relations,  as  well  as  of  the  fulness  and  value,  or  the  weak- 
ness, of  his  own  library.  The  subdivisions,  as  given  in 
the  plan  here  mapped  out,  are  somewhat  full,  as  the  at- 
tempt has  been  made  to  give  a  place  to  all  distinctive 
theological  literature,  of  all  ages  and  countries.  For  small 
libraries  (under  two  thousand  volumes)  the  general  head- 
ing may  answer  for  all  practical  purposes.  There  are 
many  students  who  make  a  special  study  of  one  science, 
and  their  library  may  thus  be  very  rich  in  the  literature 
of  that  department,  while  the  whole  library  may  still  rel- 
atively be  very  small.  We  know  of  a  private  library  con- 
taining over  three  thousand  volumes  in  the  department 
of  Liturgies  alone. 

I.  Works  pertaining  to  Introduction  of  Theology. 

1.  Encyclopedia  and  Methodology. 

2.  History  of  Theological  Science. 

3.  Bibliography. 

4.  Theological  Dictionaries  and  Encyclopedias. 

5.  Periodicals  and  Reviews. 

II.   Collected  writings  of  several,  or  of  single  Authors,  embracing  sev- 
eral Departments  of  Theology. 

6.  Works  of  several  authors. 

7.  Works  of  single  authors. 


272  CONCLUSION. 

A.    EXEGETICAL  THEOLOGY. 
III.  Original  Text  of  the  Bible  and  Ancient  Versions. 

8.  Polyglots. 

9.  Hebrew  Text  of  the  Old  Testament. 

10.  Greek  Text  of  the  New  Testament. 

11.  Ancient  Versions. 

IV.    Biblical  Philology. 

12.  Hebrew  Grammars  and  Lexicons. 

13.  Hebrew  Concordances  and  Philological  Helps. 

14.  Chaldaic  Grammars. 

15.  Grammars,    Literature,    and   Lexicons   of   the   allied 
Semitic  Dialects. 

16.  Grammars  and  Lexicons  of  the  New  Testament  Greek. 

17.  Greek  Concordances  and  Philological  Helps. 

V.  Works  pertaining  to  the  Matter  of  the  Bible. 

18.  Dictionaries  of  the  Bible  and  General  Archaeological 
Works. 

19.  Special  Works  on  Biblical  Archaeology. 

20.  Biblical  Antiquities. 

21.  Biblical  Geography. 

22.  Biblical  Topography. 

23.  Works  of  Travel  and  Exploration. 

24.  Natural  History  and  Physical  Geography. 

25.  Domestic  Antiquities. 

26.  Political  Antiquities. 

27.  Literature,  Science  and  Art. 

28.  Biblical  Chronology  in  general. 

VI.   Works  pertaining  to  Biblical  Introduction. 

29.  Introductions  to  the  whole  Bible. 

30.  Introductions  to  the  whole  or  parts  of  the  Old  Testa- 
ment, including  Higher  Criticism. 

31.  Introduction  to  the  whole  or  parts  of  the  New  Testa- 
ment, including  Higher  Criticism. 

32.  Works  on  the  Canon. 

VII.   Works  pertaining  to  Biblical  Criticism  proper. 

33.  Biblical  Criticism  in  General. 

34.  Textual  Criticism  of  the  Old  Testament. 


ARRANGEMENT  OF  A  THEOLOGICAL  LIBRARY.  273 

35.  Textual  Criticism  of  the  New  Testament. 

36.  Miscellaneous  works  pertaining  to  Biblical  Criticism. 

VIII.  Works  pertaining  to  the  Interpretation  of  the  Bible. 

37.  Biblical  Hermeneutics  in  General. 

38.  Hermeneutics  of  the  Old  Testament. 

39.  Hermeneutics  of  the  New  Testament. 

IX.   Biblical  Exegesis. 

40.  Modern  Translations  of  the  Bible. 

41.  Concordances  and  Helps. 

42.  Commentaries. 

a)  On  the  whole  Bible. 

b)  On  the  whole  Old  Testament. 

c)  On  separate  books  of  the  Old  Testament  in  regular 
order. 

d)  On  the  whole  New  Testament. 

e)  On  separate  books  of  the  New  Testament  in  regular 
order. 

43.  Expositions  of  single  Passages,  or  special  books  of  the 

Bible. 
X.   Works  embracing  Several  Departments  of  Exegetical  Theology. 

44.  Works  of  several  authors.. 

45.  Works  of  single  authors. 

B.    HISTORICAL  THEOLGGY. 
XI.  Works  pertaining  to  Sacred  History. 

46.  Text-books  on  Sacred  History. 

47.  Old  Testament  History. 

48.  Contemporary  History  of  Old  Testament. 

49.  History  of  Judaism. 

50.  New  Testament  History. 

51.  History  of  New  Testament  Times. 

52.  Lives  of  Christ. 

53.  Harmonies  of  the  Gospels. 

54.  Lives  of  the  Apostles. 

55.  Works  on  the  Chronology  of  Special  Periods. 

56.  Biblical  Characters. 


274  CONCLUSION. 

XII.    Works  pertaining  to  Biblical  Theology. 

57.  Biblical  Theology  of  the  Old  Testament. 

58.  On  Special  Doctrines  of  the  Old  Testament. 

59.  Biblical  Theology  of  the  New  Testament. 

60.  On  Special  Doctrines  of  the  New  Testament. 

61.  On  Biblical  Theology  in  General,  and  special  Doctrines 
of  the  whole  Bible. 

62.  Biblical  Psychology. 

XIII.   Works  pertaining  to  the  History  of  Religion  in  General. 

63.  Greek  and  Boman  Mythology. 

64.  Mythology  of  other  Nations  in  general. 

65.  India. 

66.  Persia. 

67.  China  and  Japan. 

68.  Mohammedanism. 

69.  Mormonism. 

70.  Other  Non-Christian  Religions. 

XIV.  Works  pertaining  to  the  General  History  of  the  Church. 

71.  Introductions  to  Church  History. 

72.  Manuals  and  Text  Books. 

73.  Tables  and  Charts. 

74.  Miscellaneous  Works,  including  Chronology. 

XV.   History  of  the  Church  during  Special  Periods. 

75.  Ancient  Christianity  (100—692). 

76.  Mediaeval  Christianity  (692—1517) . 

77.  Modern  Church  History  (1517—1910). 

XVI.   History  of  the  Spread  of  Christianity. 

78.  Of  Missions  in  General. 

79.  Crusades. 

80.  Persecutions. 

81.  Lives  of  the  Saints  and  Martyrs. 

82.  Foreign  Missions. 

83.  Home  and  Inner  Missions. 

84.  Bible  Societies. 

85.  Christian  Education,  Colleges,  Sunday-schools. 


ARRANGEMENT  OF  A  THEOLOGICAL  LIBRARY.  275 

XVII.   History  cf  Particular  Denominations  and  Sects. 


86. 

Roman  Catholic  Church  in  General. 

87. 

Papacy. 

88. 

Inquisitions. 

89. 

Religious  Orders. 

90. 

Councils  and  Synods  of  the  Roman  Catholic  Church. 

91. 

Greek  Catholic  Church  and  Sects  separating  from  the 

Catholic  Church  before  the  Reformation. 

92. 

Lutheran  Church. 

93. 

German  Reformed. 

94. 

Episcopal. 

95. 

Presbyterian. 

96. 

Congregational. 

97. 

Baptist. 

98. 

Methodist. 

99. 

Moravian. 

100. 

Other  Sects. 

101. 

Protestant  Councils  and  Synods. i 

XVIII.   History  of  the  Church  in  Particular  Countries. 

102. 

Germany. 

103. 

Switzerland. 

104. 

Italy. 

105. 

Austria  and  Hungary. 

106. 

Russia  and  Sclavic  Lands. 

107. 

Netherlands. 

108. 

Scandinavia. 

109. 

France. 

110. 

Portugal  and  Spain. 

111. 

England. 

112. 

Scotland. 

113. 

Ireland. 

114. 

Greece. 

115. 

Asiatic  Countries. 

116. 

Africa. 

117. 

Australia. 

118. 

South  America. 

1  Arranged  alphabetically  according  to  Churches. 


276  CONCLUSION. 

119.  North  America,  the  United  States  excepted. 

120.  United  States. 

121.  Other  Countries. 

XIX.   History  of  Dogmas. 

122.  Manuals  and  Text-Books. 

123.  Special  Periods. 

124.  Special  Doctrines. 

XX,  Patristics. 

125.  General  Works  and  Introductions. 

126.  Collected  Writings  in  the  Original. 

127.  Selections  in  the  Original. 

128.  Works  of  Single  Authors  in  the  Original. 

129.  Translations  of  Collected  Writings. 

130.  Translations  of  Single  Authors. 

131.  Patristic  Monographs. 

132.  History  of  Patristic  Literature. 

XXI.  Symbolics. 

133.  Works  of  Introduction. 

134.  Works  on  Creeds  in  General. 

135.  Works  on  the  Oecumenical  Creeds. 
138.  The  Creeds  of  the  Greek  Church. 

137.  The  Creeds  of  the  Eastern  Sects. 

138.  Confessions  of  the  Roman  Catholic  Church. 

139.  The  Old  Catholics. 

140.  The  Confessions  of  the  Lutheran  Church. 

141.  The  Confessions  of  the  Reformed  Churches  of  the  Con- 
tinent. 

142.  Of  the  Episcopal  Church.     (Anglican,  American,    Re- 
formed.) 

143.  Presbyterianism. 

144.  Congregationalism. 

145.  Methodism. 

146.  The  Baptists. 

147.  Other  Religious  Bodies. 

148.  Text-Books  on  Comparative  Symbolics, 

149.  General  Collection  of  Creeds. 


ARRANGEMENT  OF  A  THEOLOGICAL  LIBRARY.  277 

XXII.  Archaeology  of  the  Christian  Chirch. 

150.  Works  in  General. 

151.  Monumental  Archaeology. 

152.  Archaeological  works  on  Church  Government. 

153.  On  the  Church  Year. 

154.  Holy  Places. 

155.  Worship  and  Cultus. 

156.  Christian  Art  and  Symbolism. 

157.  Archaeology  of  Christian  Life. 

XXIII.   Works  on  Statistics. 

158.  General  Works  on  Statistics  and  Ecclesiastical  Geog- 
raphy. 

159.  Ecclesiastical  Travels. 

160.  Statistics  of  Particular  Countries. 

161.  Statistics  of  Particular  Churches. 

162.  Church  Papers. 

XXIV.    Biography  and  Literary  History  of  Theological  Writers. 

163.  General  Works  of  Biography. 

164.  Lives  of  Writers  before  the  Reformation. 

165.  Lives  of  Writers  after  the  Reformation. 

XXV.   Fiction,  illustrating  Periods  of  Church  History. 

166.  Periods  before  the  Reformation. 

167.  Periods  after  the  Reformation. 

C.    SYSTEMATIC  THEOLOGY. 

XXVI.  Apologetics. 

168.  General  Apologetics. 

169.  Against  adversaries  outside  of  Christianity. 

170.  Against  adversaries  within  the  Church. 

171.  Polemics. 

172.  Irenics. 

XXVII.  Dogmatics. 

173.  Systems  and  Text-Books. 

174.  Introductions. 

175.  Theologia,  or  Doctrine  of  God. 

176.  Anthropologia,  or  Doctrine  of  Man. 

177.  Christologia,  or  Doctrine  of  Person  of  Christ. 


278  CONCLUSION. 

178.  Soteriologia,  or  Doctrine  of  Work  of  Christ. 

179.  Pneumatologia,  or  Doctrine  of  Work  of  Holy  Spirit. 

180.  Ecclesiologia,  or  Doctrine  of  the  Church. 

181.  Eschatologia,  or  Doctrine  of  Last  Things. 

XXVIII.    Ethics. 

182.  Philosophical  Ethics,  or  Moral  Philosophy. 

183.  Christian  Systems  of  Ethics  and  Text-Books. 

184.  Works  on  General  Ethics. 

185.  Works  on  Individual  Ethics. 

186.  Works  on  Social  Ethics. 

D.    PKACTICAL  THEOLOGY. 
XXIX.  Catechetics. 

187.  Systems  and  Text-Books  on  Pedagogics. 

188.  Catechisms. 

189.  Elaborate  Expositions  of  Catechisms  and  Doctrines. 

XXX.   Liturgies. 

190.  Text-Books. 

191.  Liturgies. 

192.  Hymns  and  Hymn  Books. 

193.  Church  Music. 

XXXI.    Homiletics. 

194.  Text-Books. 

195.  Illustrations  for  Sermons. 

196.  Outlines  of  Sermons. 

197.  Sermons  on  Special  Books  of  the  Bible 

198.  Sermons  on  Scriptural  Characters. 

199.  Sermons  on  the  Church  Year. 

200.  Sermons  on  Special  Occasions. 

201.  Sermons  on  Special  Topics. 

202.  Miscellaneous  Sermons. 

XXXII.   Pastoral  Theology. 

203.  Text-Books. 

204.  General  Poimenics. 

205.  Individual  Poimenics. 


ARRANGEMENT  OF  A  THEOLOGICAL  LIBRARY.  279 

XXXIII.    Christian  Halieutics. 

206.  Evangelistics,  or  Foreign  Missions. 

207.  Diaconics,  or  Home  Missions,  including  Inner  Mission. 

XXXIV.   Church  Polity. 

208.  Text-Books. 

209.  General  Works. 

210.  Administration  of  the  Church. 

211.  Constitution  of  the  Church. 

212.  Discipline  of  the  Church. 

213.  Church  Property. 

214.  Church  and  State. 

XXXV.   Works  en  Practical  Religion. 

215.  Religious  Instruction. 

216.  Devotional  Works. 

217.  Family  Prayers. 

218.  Religious  Poetry. 

219.  Scripture  Biography. 

220.  Biography. 

221.  Autobiography. 

222.  General  Works. 

XXXVI.  Works  on  Practical  Theology  in  General. 

223.  Text-Books. 

224.  Works  of  several  authors. 

225.  Works  of  single  authors. 

§  218.  A  Select  Pastor's  Library  Costing  SSOO.OO.1 

1.*  WEIDNER.    Theological  Encyclopedia.    2  vols.    $3.00 

4.    APPLET0N     (JOHNSON).      Universal    Cyclopedia.      12    vols. 

$48.00. 

JACKSON,  etc.    Concise  Diet,  of  Religious  Knowledge.    $3.00. 


1  In  this  very  select  list  we  refer  only  to  books  to  be  had  in  English.  We 
abbreviate  titles,  and  the  prices  given  are  exact  enough  for  all  practical  pur- 
poses. The  numbers  refer  to  the  sections  in  the  arrangement  of  a  Theological 
Library.  The  list  is  limited  by  the  price  set.  Do  not  buy  other  books  until  all 
these  are  in  your  library.  Do  not  buy  books  of  agents.  All  these  books  have 
been  tested  by  constant  use.  Those  with  a  star  *  are  used  as  text-books  in  the 
Chicago  Lutheran  Theological  Seminary,  Maywood,  at  Chicago,  111. 


280  CONCLUSION. 

9.*  Hebrew  Bible.     (Amer.  Bible  Soc.)     $1.50. 
10.*  NESTLE— WEIDNER.    Greek  Test,  with  Lexicon.    $1.50. 
12.*  HARPER.    Hebrew  Method.    $2.50. 

*  HARPER.    Hebrew  Syntax.    $2.50. 

*  DAVIDSON.    Hebrew  Grammar.    $2.50. 

*  MITCHELL— DAVIES.    Hebrew  Lexicon.    $4.00. 

16.*  HARPER— WEIDNER.    Greek  New  Testament  Method.    $2.50. 

*  GREEN.    Handbook  of  Grammar  of  N.  T.  Greek.    $2.50. 

*  THAYER.    Lexicon  of  N.  T.  Greek.    $5.00. 

18.     SMITH  (HACKETT-ABBOT).    Dictionary  of  the  Bible.    4  vols. 

Reduced  price  $6.00. 
20.*  BISSELL.    Biblical  Antiquities.    $1.50. 
21.*  HURLBUT.     Biblical  Geography  and  History.    $1.50. 
29.*  ANGUS— GREEN.    Cyclopedic  Handbook  to  the  Bible.    $2.00. 
30.*  RAVEN.    Old  Testament  Introduction.    $1.50. 
31.*  WEIDNER.    Studies  in  the  N.  T.    3  vols.    $1.50. 

WEISS.    Introduction  to  N.  T.    2  vols.     $4.00. 
32.    WESTCOTT.    Canon  of  N.  T.    $3.00. 
35.*  SCHAFF.    Companion  to  Greek  Testament,  etc.    $3.00. 
40.*  Hoiy  Bible.    Two-Version  edition  (Oxford).     $2.00. 

Holy  Bible.    Variorum  Reference.     $2.00 

41.  YOUNG.    Analytical  Concordance.    $5.00. 

42.  ELLICOTT.    Bible  Commentary.    8  vols.    $12.00. 
JAMIESON,  FAUSSET  and  BROWN.    Comm.  on  Bible.    $4.00. 
PEROWNE.    Psalms.    2  vols.     $5.00. 

ALEXANDER,  ISAIAH.    2  vols.     $4.00. 

*  LANGE.    Minor  Prophets.    $3.00. 

ALFORD.    Greek  Testament.    4  vols.    $18.00. 
BROADUS.    Matthew.    $2.00. 

*  BOISE.    On  Greek  of  Pauline  Epistles.    $2.00. 

*  ELLICOTT.    Paulne  Epistles  (Greek).    Any  3  vols.  $5.00. 
LIGHTFOOT.    Pauline  Epistles  (Greek).    Any  2  vols.  $7.00. 
PHILIPPI.    Romans.    2  vols.    $5.00. 

DELITZSCH.    Hebrews.    2  vols.    $5.00. 

*  WEIDNER.    General  Epistles  and  Revelation.    $2.00. 
47.*  BLAIKIE.     BIBLE  HISTORY.    $1.50. 

GEIK1E.     Hours  with  the  Bible.    6  vols.     $6.00. 
50.*  MACLEAR.    New  Testament  History.    $1.25. 
52.*  FARRAR.    Life  of  Christ.    $1.50. 
53.*  GARDINER.    Harmony  of  the  Gospels.    $2.00. 


A  SELECT  PASTOR'S  LIBRARY.  281 

54.*  CONYBEARE  and  HOWSQN,     Life  of  St.  Paul.    $1.50. 

57.*  WEIDNER— OEHLER.    Old  Testament  Theology.    $1.50. 

57.*  WEIDNER— WEISS.    New  Testament  Theology.    2  vols.     $3.00. 

62.  DELITZSCH.    Biblical  Psychology.    $3.00. 

63.  MURRAY.    Manual  of  Mythology.    $2.00. 
64.*  GRANT.    Religions  of  the  World.    50  cents. 

FARRAR,  etc.    Non-Biblical  Systems  of  Religion.    $1.50 
CAIRD,  etc.    The  Faiths  of  the  World.    $1.50. 
72.*  KURTZ.    Church  History.    3  vols.    $6.00. 

SMITH.    Student's  Ecclesiastical  History.    2  vols.    $3.00 
FISHER.    History  of  Christian  Church.    $3.50. 

75.  MOELLER.    History  of  Christian  Church.    A.  D.  1—600.    $3.00 

76.  MOELLER.    History  of  Christian  Church.    Middle  ages.    $3.00. 
82.*  WARNECK.    History  of  Protestant  Missions.    $2.50. 

*  GRAHAM.    Missionary  Expansion  since  the  Reformation.    $1.25. 
85.    COMPAYRE.    History  of  Pedagogy.    $1.50. 

87.     BRYCE.    Holy  Roman  Empire.    $1.50. 

92.*  JACOBS.    Lutheran  Church  in  U.  S.    $1.50. 
122.*  FISHER.    History  of  Christian  Doctrine.    $3.00. 
125.    SWETE.    Patristic  Study.    90  cents. 
128.     LIGHTFOOT.    The  Apostolic  Fathers.     (Greek  and  English.) 

$4.00. 
133.*  GUMLICH.    Christian  Creeds  and  Confessions.    $1.00. 
135.*  MACLEAR.    Introduction  to  the  Creeds.    $1.00. 
140.*  JACOBS.    Book  of  Concord.    2  vols.    $5.00. 

*  WHITTEKER.    Augsburg  Confession.    $1.00. 

142.    MACLEAR  and  WILLIAMS.     Introduction  to  Articles  of  Church 

of  England.    $2.50. 
148.*  GRAUL.    Destinctive  Doctrines.    $1.00. 
150.*  BENNETT.    Christian  Archaeology.    $3.50. 
158.    CARROLL.    Religious  Forces  in  U.  S.    $2.00. 

162.  Your  Best  Denominational  Paper.    $2.00. 

163.  MACCRAKEN— PIPER.    Leaders  of  Church  Universal.    $3.00. 
168.*  FISHER.    Grounds  of  Theistic  and  Christian  Belief.    $2.50. 
169.*  STEWART.    Handbook  of  Christian  Evidences.    $1.00. 
173.*  SCHMID.    Doct.  Theol.  of  Lutheran  Church.    $4.00. 

*  KRAUTH.    Conservative  Reformation.    $3.00. 
MARTENSEN.    Dogmatics.    $3.00. 

OR.    Best  Text-books  of  any  denomination. 
174.*  WEIDNER.    Introd.  to  Dogmatics.    $2.00. 


282  CONCLUSION. 

175.*  WEIDNER.    Theologia,  or  Doctrine  of  God.    $1.00. 

176.  TULLOCH.    Christian  Doctrine  of  Sin.    $1.50. 

177.  LIDDON.    The  Divinity  of  Our  Lord.    $2.00. 

178.  ELLIOTT.    Christus  Mediator.    $1.25. 

179.  HARE.    Mission  of  the  Comforter.    $2.50. 

180.*  WEIDNER.    Ecclesiology,  or  Doctrine  of  the  Church.    $1.00. 

*  WEIDNER.    Doctrine  of  the  Ministry.    $1.00. 
GERFEN.    Baptizein  and  Eucharist.    $1.50. 

181.    DAHLE.    Life  After  Death.    $3.00. 

182.*  HICKOK.    Moral  Science.    $1.25. 

183.*  WEIDNER.    Christian  Ethics.    $2.00. 

187  *  GERBERDING.    The  Lutheran  Catechist.    $2.00. 

*  SMITH.    Religious  Education.    $2.00. 

*  REIN.    Outlines  of  Pedagogics.    50  cents. 

*  BROWNING.    Educational  Theories.    50  cents. 

*  ADAMS.    Primer  on  Teaching.    50  cents. 

*  PETERS.    Sunday  School  Work.    50  cents. 
190.*  HORN.    Liturgies.    $1.00. 

HOLE.    Manual  of  Book  of  Common  Prayer.    $1.00. 
192.     DUFFIELD.    English  Hymns.    $2.00. 

DUFFIELD.    Latin  Hymns.    $2.00. 

PALMER.    Book  of  Praise.    $1.25. 
194.*  BROADUS.    Preparation  and  Delivery  of  Sermons.    $2.00. 

*  PATTISON.    History  of  Preaching.    $1.50. 
JOHNSON.    The  Ideal  Ministry.    $2.00. 

203.*  GERBERDING.    The  Lutheran  Pastor.    $2.00. 
HOYT.    The  Preacher.    $1.50. 
HOPPIN.    Pastoral  Theology.    $2.00. 

206.  MARTIN.    Apostolic  and  Modern  Missions.    $1.00. 

*  ADAMS.    The  Missionary  Pastor.    $1.00. 

*  PFEIFFER.    Mission  Studies.    $1.00. 

SPEER.    Missionary  Principles  and  Practice.    $1.50. 

207.  PIERSON.    Evangelistic  Work.    $1.25. 

*  CRAFTS.    Practical  Christian  Sociology.    $2.00. 
216.*  WILSON.    Sacra  Privata.    $1.00. 

*  ANDREWES.    Private  Devotions.    $1.00. 

*  A  KEMPIS.    Imitation  of  Christ.    $1.00. 

*  TAYLOR.    Holy  Living.    $2.00. 

223.*  SCHENCK.    Modern  Practical  Theology.    $1.50. 
VAN  OOSTERZEE.    Practical  Theology.    $3.50. 


A  PASTOR'S  LIBRARY  COSTING  $1000.00.  283 

§  219.    A  Pastor's  Library  Costing  $1000.00. 

The  former  list  of  books  numbers  165  volumes  and 
can  be  bought  for  about  $300.00  We  will  now  add  books 
costing  about  $700.00  more,  such  as  may  be  needed  for 
future  study,  and  if  any  clergyman  should  wish  to  take 
up  special  lines  of  study,  he  will  find  a  list  covering  24 
special  courses  in  the  Student's  Handbook  of  the  Chicago 
Lutheran  Theological  Seminary,  May  wood,  at  Chicago,  111., 
costing  about  $500.00.  By  examining  this  Theological 
Encyclopedia  he  also  can  enlarge  his  library  at  his  owr 
pleasure  and  ability. 

1.    SCHAFF.    Theological  Propaedeutic.    $3.00. 

4.  NEW  SCHAFF— HERZ0G  Encyclopedia  of  Religious  Knowledge. 
12  vols.     $48.00. 

5.  Your  own  Denominational  Review.    $3.00. 
Subscription  to  The  Nation.    $3.00. 
Subscription  to  Expository  Times.    $1.75. 
Subscription  to  Expositor  (England).    $3.00. 

10.  SCRIVENER.    Greek  Testament.    $2.50. 
WESTC0TT— H0RT.    Greek  Testament.    2  vols.    $4.00. 

11.  SWETE.    Old  Testament  in  Greek.    3  vols.    $7.50. 

12.  GESENIUS.    Hebrew  Grammar.    $3.00,  or 
DAVIDSON.    Hebrew  Syntax,  or 
GREEN.    Hebrew  Grammar,  or 

EWALD.    Hebrew  Syntax,  or 
KENNEDY.    Biblical  Hebrew,  or 
MUELLER.    Hebrew  Syntax. 

16.  WINER.    Greek  New  Testament  Grammar.    $3.00,  or 
ROBERTSON.    Grammar  of  Greek  New  Testament,  or 
BURTON.    Syntax  of  Moods  and  Tenses  in  N.  T.  Greek,  or 
BUTTMANN.    Grammar  of  N.  T.  Greek,  or 

BLASS.    Grammar  of  N.  T.  Greek,  or 
GOODWIN.    Greek  Moods  and  Tenses. 

17.  TRENCH.    Synonyms  of  Greek  Testament.    $3.00. 

18.  JACOBUS.    Standard  Bible  Dictionary.    $6.00. 
HASTINGS.    Dictionary  of  the  Bible.    5  vols.    $25.00. 

20.    KEIL.    Biblical  Archaeology.    2  vols.    $5.00. 


284 


CONCLUSION. 


21.  SMITH.    Historical  Geography  of  Holy  Land.    $4.50. 

22.  SMITH.    Jerusalem.    2  vols.    $8.00. 

23.  STANLEY.    Sinai  and  Palestine.    $2.00. 

28.     BEECHER.    Dated  Events  of  Old  Testament.    $1.25. 

50.  KEIL.    Introduction  to  Old  Testament.    2  vols.    $5.00. 
DRIVER.     Literature  of  Old  Testament.    $3.00. 

ORR.    Problem  of  Old  Testament.    $2.00. 
31.    ZAHN.    Introduction  to  New  Testament.    3  vols.    $12.00. 
WESTCOTT.    Introduction  to  Gospels.    $3.00. 
SALMON.    Introduction  to  N.  T.    $3.00. 

34.  GEDEN.     History  of  the  Hebrew  Bible.    $3.00. 

35.  GREGORY.    Canon  and  Text  of  New  Testament.    $2.50. 
SCRIVENER.      Introduction    to    Criticism    of   New   Testament. 

2  vols.     $6.00. 

36.  CHAMBERS.    Companion  to  R.  V.  of  Old  Testament.    $1.25. 
LIGHTFOOT,  TRENCH,  ELLICOTT.    Revision  of  the  N.  T.    $2.50. 

41.    Cambridge  Companion  to  Bible.    $1.50. 

Cambridge  Bible  for  Schools.    About  40  vols.    $40.00. 

Lutheran  Commentary  on  New  Testament.    6  vols.    $9.00. 

BENGEL.    Gnomon.    3  vols.    $6.00. 

MEYER.    New  Testament,    11  vols.    $33.00. 

GODET.    Luke,  John,  Romans,  Corinthians,    o  vols.    $18.00. 

KEIL  and  DELITZSCH.    On  Old  Testament.    27  vols.    $60.00. 

47.  STANLEY.  Lectures  on  Jewish  Church.  3  vols.  $7.50. 
ROBERTSON.  Early  Religion  of  Israel.  2  vols.  $2.00. 
McCURDY.    History,  Prophecy  and  Monuments.    3  vols.    $9.00. 

48.  ROGERS.    Babylonia  and  Assyria.    2  vols.    $5.00. 
BREASTED.    Ancient  Egyptians.    $1.25. 
RAWLINSON.    Seven  Monarchies.    7  vols.    $10.50. 

51.  SCHUERER.    History  of  New  Testament  Times.    5  vols.    $8.00. 

52.  ANDREWS.    Life  of  Our  Lord.    $2.50. 
EBRARD.    The  Gospel  History.    $2.50. 
ELLICOTT.    Life  of  Our  Lord.    $1.50. 

53.  CADMAN.    Christ  in  the  Gospels.    $1.50. 

54.  FARRAR.    Life  of  St.  Paul.    2  vols.    $3.00. 
FARRAR.    Early  Days  of  Christianity.    2  vols.     $3.00. 

57.  OEHLER.    Biblical  Theology  of  Old  Testament.    $3.00. 
PIEPENBRING.    Theology  of  Old  Testament.    $1.50. 

58.  ORELLI.    Old  Testament  Prophecy.    $2.25. 
HENGSTENBERG.    Christology  of  Old  Testament,   4  vols.    $9.00. 


A  PASTOR'S  LIBRARY  COSTING  $1000.00.  285 

KURTZ.    Sacrificial  Worship  in  Old  Testament.    $2.50. 
GODET.    Biblical  Studies  in  Old  Testament.    $2.00. 

59.  BERNARD.    Progress  of  Doctrines  in  New  Testament.    $1.50. 
LECHLER.    Apostolic  and  Post.Apostolic  Times.    2  vols.    $5.00. 
NEANDER.    Planting  and  Training  of  Christian  Church.    $2.00. 

60.  BRUCE.    The  Kingdom  of  God,  etc.    $2.00. 
STALKER.    Christology  of  Jesus.    $1.50. 

SM EATON.    Atonement  as  Taught  by  Apostles.    $3.00. 

WHITELAW.    Divinity  of  Jesus,  etc.    $1.00. 

BLACKSTONE.    Jesus  is  Coming.    50  cents. 
62.     BECK.    Outlines  of  Psychology.    $2.00. 

HEARD.    The  Tripartite  Nature  of  Man.    $2.50. 
64.     CLARKE.    Ten  Great  Religions.    2  vols.    $4.00. 

HARDWICK.    Christ  and  Other  Masters.    $3.00. 

71.  FREEMAN.    Methods  of  Historical  Study.    $2.00. 

72.  SCHAFF.    Church  History.    8  vols.     $32.00. 

75.  BURNS.    First  Three  Christian  Centuries.    $1.50. 
CRUTTWELL.    Literary  History  of  Early  Christianity,    2  vols. 

$5.00. 

76.  HARDWICK.    Middle  Ages.    $3.00. 

77.  SEEBOHM.    Protestant  Revolution.    $1.25. 

HAGENBACH.    Church  in  18th  and   19th  Centuries.     2  vols. 
$5.00. 
85.    CUBBERLEY.    Syllabus  of  Lectures  on  History  of   Education. 

$2.50. 
88.     LEA.    History  of  the  Inquisition.    3  vols.    $7.50. 
90,     LANDON.    Manual  of  Councils.    2  vols.    $2.50. 
94.     DONALDSON.    Five  Great  Oxford  Leaders.    $2.00. 
122.    SEEBERG.    History  of  Doctrines.    2  vols.    $5.00. 
125.     SMITH  and  WACE.    Dictionary  of  Christian  Biography.    4  vols. 

$20.00.     Very  valuable. 
129.    Ante-Nicene  Fathers.    10  vols.    $30.00. 

Nicene  and  Post-Nicene.    I.  Series.    14  vols.    $56.00. 
II.  series.     14  vols.    $56.00. 

149.  SCHAFF.    Creeds  of  Christendom.    3  vols.    $12.00. 

150.  SMITH  and   CHEETHAM.     Dictionary  of   Christian   Antiquities. 

2  vols.     $7.00. 
163.    VAUGHAN.    Hours  With  the  Mystics.    2  vols.    $3.00. 

TULLOCH.    Religious  Thought  in  Britain  in  19th  Century.    $1.50. 
LICHTENBERGER.    German  Theology  in  19th  Century.    $4.00. 


286  CONCLUSION. 

168.    EBRARD.    Apologetics.    3  vols.    $6.75. 

CHRISTLIEB.    Modern  Doubt  and  Christian  Belief.    $3.00. 

ROGERS.    Superhuman  Origin  of  the  Bible.    $2.00. 

LUTHARDT.    Fundamental  Truths.    $2.00. 

LUTHARDT.    Saving  Truths.    $2.00. 

LUTHARDT.    Moral  Truths.    $2.00. 
173.    MASON  (Episc.)    The  Faith  of  the  Gospel.    $1.50. 

FIELD  (Meth.)    Christian  Theology.    $1.50. 

VAN  OOSTERZEE  (Dutch  Ref.)     Christian  Dog.    2  vols.    $5.00. 

STEARNS  (Cong.)     Present  Day  Theol.    $2.50. 

HODGE  (Presb.)    Outlines  of  Theol.    $2.50. 

JACOBS  (Luth.)     Summary  of  Faith.    $3.00. 

STRONG  (Bapt.)     Systematic  Theol.    3  vols.    $7.50. 

182.  RAND.    The  Classical  Moralists.    $3.00. 

183.  DORNER.    Christian  Ethics.    $3.00. 

187.  DUPANLOUP.    Ministry  of  Catechising.    $2.00. 

191.  PROCTOR.    Hist,    of  Book  of  Common  Prayer.    $3.00. 

192.  JULIAN.    Diet,  of  Hymnology.    $6.00. 
194.  MATHEWS.    Oratory  and  Orators.    $2.00. 

WILKINSON.    Modern  Masters  of  Pulpit  Discourse.    $2.00. 
202.     FUNK  and  WAGNALLS.  World's  Great  Sermons.   10  vols.   $2.50. 
FUNK  and  WAGNALLS.     Modern  Sermons  by  World  Scholars 
10  vols.    $2.50. 

206.  DENNIS.     Christian  Missions  and  Social   Progress.     3  vols 

$7.50. 

207.  FREEMANTLE.    World  as  Subject  of  Redemption.    $2.50. 
GIDDINGS.    Elements  of  Sociology.    $1.25. 
GIDDINGS.    Principles  of  Sociology.    $3.00. 
GIDDINGS.    Descriptive  and  Historical  Sociology.    $1.75. 
BLACKMAR.    Elements  of  Sociology.    $1.25. 

DEALY  and  WARD.    Text-Book  of  Sociology.    $1.50. 

§  220.    A  Prayer  Before  Study. 

O  God,  the  Fountain  of  all  wisdom,  in  a  deep  sense 
of  my  own  ignorance,  and  of  the  great  charge  which  lies 
upon  me,  I  am  constrained  to  come  often  before  Thee, 
from  whom  I  have  learned  whatever  I  know,  to  ask  that 
help  without  which  I  shall  disquiet  myself  in  vain ;  most 


A  PRAYER  BEFORE  STUDY.  287 

humbly  beseeching  Thee  to  guide  me  with  Thine  eye,  to 
enlighten  my  mind,  that  I  may  see  myself,  and  teach 
others  the  wonders  of  Thy  law ;  that  I  may  learn  from 
Thee  what  I  ought  to  speak  and  think  concerning  Thee. 
Direct  and  bless  all  the  labors  of  my  mind,  give  me  a 
discerning  spirit,  a  sound  judgment,  and  an  honest 
and  religious  heart.  And  grant  that,  in  all  my 
studies,  my  first  aim  may  be  to  set  forth  Thy  glory,  and 
to  set  forward  the  salvation  of  mankind;  that  I  may  give 
a  comfortable  account  of  my  time  at  the  great  day,  when 
all  our  labors  shall  be  tried. 

And  if  Thou  are  pleased  that  by  my  ministry  sinners 
shall  be  converted,  and  Thy  Kingdom  enlarged,  give  me 
the  grace  of  humility,  that  I  may  never  ascribe  the  success 
to  myself,  but  to  Thy  Holy  Spirit,  which  enables  me  to 
will  and  to  do  according  to  Thy  good  pleasure.  Grant 
this,  O  Father  of  all  light  and  truth,  for  the  sake  of  Jesus 
Christ.    Amen.  Bishop  Wilson. 


INDEX. 


Abarbanel,  I.  210 

Abbot,  Ezra,  I.  182,  200 

Abbot,  I.  K.,  I.  282 

Abelard,  I.  98 

Abelard,  life  of,  II.  83 

Aben  Ezra,  I.  130 

Activity  and  religion,  I.  42 

Adam,  J.,  I.  283 

Adventists,  II.  105 

Aesthetics,  I.  79,  80,  96 

Ahlfeld,  I.  67 

Aids  to  study  of  Bible,  I.  119— 
121,  153 

Africa,  Church  Fathers  of,  II. 
98 

Albrights,  II,  109 

Alexander,  J.   A.,   I.  64,  273, 
276,  277,  279,  280 

Alexander,  R.  L.,  I.  278 

Alexandrian  Canon,  I.  166 

Alford,  1.  64,  142,  200,  203,  273, 
278 

Alfred,  life  of,  II.  83 
Alquin,  life  of,  II.  83 
Altar  and  Pulpit,  II.  235 
Ambrose,  I.  22,  272 
Ambrose,  life  of,  II.  82 
Anabaptists,  II.  105 
Analogy  of  faith,  I.  241-244 
Ancient  History,  I.  160 
Ancient  Church  History,  II.  71 
Ancient  Liturgies,  II.  206,  207 
Andrea,  I.  64 
Andre wes,  I.  66 
Angels,  books  on,  II.  47 
Anglican  Church,  II.  105 
Anglo-Catholics,  II.  105 
Angus,  I.  120,  176 
Anselm,  I.  98 
Anselm,  life  of,  II.  83 
Ansgar,  life  of,  II.  83 


Anthropology,  II.  147,  162,  196 
Antiquities,  biblical,  1. 121,  145 

—153 
Antiquities,  literature  of,  I.  153 

—160 
Antiquities,   ecclesiastical,  II. 

119—121 
Anti-theism,  I.  107 
Apocrypha,  I.  113 
Apocryphal  Books,  ofO.  T.,  I. 

118,  166 
Apollinarianism,  I.  115 
Apologetics,   I.   45,  73;  II.  131 

—141 
Apologetics,  scheme  of  books 

on,  II.  277 
Apostles,  life  of,  II.  25,  33 
Apostles,  books  on,  II.  82 
Appropriation  of   Knowledge, 

I.  52,  53 
Aquinas,  life  of,  II.  83 
Arabic,  I.  133,  135,  137 
Aramaic,  I.  122,  134,  137 
Archaeology,  biblical,   I.   121, 

145—153 
Archaeology,  scheme  of  books 

on,  II.  272 
Archaeology,    literature  of,   I. 

153—160,  286 
Archaeology,  ecclesiastical,  II. 

118—121,  277 
Architecture,  I.  79;  II.  213 
Architecture,  books  on,  II.  73 
Argyll,  Duke  of,  I.  104 
Arianism,  I.  98 
Aristotle,  I.  74,  81,  82,  89 
Arminians,  II.  105 
Armstrong,  I.  155 
Arndt,  I.  66,  67 
Arnold,  Thomas,  life  of,  II.  85 
Arnot,  I.  276 


290 


INDEX. 


Arrangement  of  books,  I.  20 
Arrangement  of  a  theological 

library,  II.  271—279 
Art,  religion  as,  I.  39 
Art,  Christian,  II.  119—121,214 

—216 
Arts,  Fine,  I.  79,  80 
Arts,  books  on,  II,  81 
Asia  Minor,  Church  Fathers  of 

II,  98 
Associates,  Choice  of,  I.  61 
Assyrian,  I.  133 
Assyrian  books  on  religion,  II. 

80 
Assyriology,  I.  135 
Athanasius,  life  of,  II.  82 
Atheism,  literature  on,  I.  106, 

107 
At  water,  I.  155 
Auberlen,  I,  283 
Augustine,  I.  22,  58,  64,  66,  98, 

272;  II.  116 
Augustine,  life  of,  II.  83 
Ayre,  I.  176,  206 

Baedeker,  I.  157 

Babylon,  books  on  religion  of, 

II.  80 
Bacon,  I.  54,  82 
Baer,  I.  88,  201 
Bagster,  I.  144,  205 
Bain,  I.  72,  89,  105 
Balfour,  I.  106 
Ball,  I.  286 

Baptists,  II.  105,  106,  161 
Barnes,  I.  273,  277 
Barnum,  I.  119,  153 
Bartlett,  I.  157,  180,  287 
Bascom,  I.  104,  105,  106 
Basil  the  Great,  life  of,  II.  82. 
Baumgarten,  I.  280 
Baxter,  I,  63 
Baxter,  W.  L.,  I.  180 
Beck,  I.  63,  64 
Bede,  life  of,  II.  83 
Beet,  I.  273,  281 
Bellarmine,  II.  116 
Beneke,  I.  89 
Bengel,  I.  64,  193,  197,  198,  216, 

272,  278 


Bengel,  life  of,  II.  84 

Bennett,  I.  287 

Berkeley,  I.  89 

Berliner,  I.  203 

Bernard,  of  Clairvaux,  I.  64,  98 

Bernard,  life  of,  II.  83 

Besant,  I.  156 

Besser,  I.  67 

Be  van,  I.  278 

Beza,  I.  196,  197 

Bible  Societies,  books  on,  II.  74 

Bible,  contents  of,  I.  113 

Bible,  commentaries  on,  I.  267 

—284 
Bible,  hints  for  study  of,  I.  115 

—119 
Bible,  inspiration  of,   1.  113 — 

115,  251—266 
Bible,  study  of,  I.  285,  286 
Biblical  Characters,  books  on, 

II.  29. 
Biblical  theology,  II,  34—50 
Biblical  theology,    scheme    of 

books  on,  II.  274 
Bibliography,  I.  20,  30 
Bickell,  I.  135 
Bickersteth,  I.  29,  64 
Bingham,  II.  121 
Biography,  books  on,  I.  64—66; 

II.  82-85 
Biography,  value  of,  I.  64—66; 

II.  185,  186 
Biography,  scheme  of  books  on, 

II.  277 
Birks,  I.  104,  206,  277 
Bissell,  I.  153,  180 
Blackie,  I.  29,  106 
Blass,  I.  286 
Bleek,  I.  177,  178 
Blunt,  I.  273 
Bockhart,  I.  152 
Boehme,  I.  64 
Boettcher,  I.  135 
Bogatzky,  I.  66 
Bohemian  Brethren,  II.  Ill 
Boise,  I.  273,  280 
Bomberg,  I.  187,  202 
Bonar,  I.  66,  275,  276 
Bonaventura,  life  of,  II.  83 
Boniface,  life  of,  II.  83 


INDEX. 


291 


Books,  on  Theol.Encycl.,  I.  21 
—29,  284,  285;  on  Methodol- 
ogy I.  29,  30;  on  Bibliogra- 
phy, 1.30,  31;  on  Ministerial 
Ed.,  I.  63—67,  284;  on  Biog- 
raphy, I.  64-66;  II.  82-85; 
on  Devotion,  I.  66,  67;  on 
Theol.  and  Sciences,  I.  104; 
on  Theol.  and  Philosophy,  I. 
105;  on  Ency.  of  Philosophy, 
I.  105;  on  Psychology,  I.  105, 
106;  on  Logic,  I.  106;  on  Mor- 
al Phil.,  I.  106;  on  tenden- 
cies of  day,  I.  106,  107;  on 
hist,  of  Eationalism,  I.  107; 
on  hist,  of  Philosophy,  I.  107; 
on  Bibles,  1. 119,  285;  on  Diet, 
of  Bible,  I.  119,  120,  153,  286; 
on  Concordances,  I.  120;  on 
Aids  to  Bible,  1. 120, 121, 153; 
on  Hebrew  Grammars,  1. 135, 
136,  286;  on  Hebrew  Lexi- 
cons, 1. 136,  286;  on  Aramaic, 
1. 137;  on  Post-Bibl.  Hebrew, 
I.  137;  on  Syriac,  I.  137;  on 
Arabic,  I.  137;  on  Samaritan, 
I.  137;  on  Ethiopic,  I,  137; 
on  Assyrian,  1. 138;  on  Egyp- 
tian, I.  138;  on  Grammars  N. 
T.  Greek,  1. 142,  143,  286;  on 
N.  T.  Greek  Lexicons,  I.  144; 
on  N.T.  Greek  Concordances, 
I.  144,  286;  on  N.  T.  Greek 
Helps,  I.  145;  on  Bibl.  Arch., 

I.  153,  160,  286;  on  Bibl. 
Introduc,  I.  176—182,  287; 
on  Bibl.  Crit.,  I.  201—207, 
287,  288;  on  Bibl.  Herm.,  I. 
266;  on  Commentaries,  I. 
273—284;  on  Sacred  History, 

II.  28—33;  on  Bibl.  Theol.  of 
O.  T.,  II.  45—48;  on  Bibl. 
Theol.  of  N.  T.  II.  48—51; 
on  Church  History,  II.  70 — 
73;  on  Historical  Fiction,  II. 
85—89;  on  History  of  Doc- 
trine, II.  92-94;  on  Patris- 
tics,  II.  99,  100;  on  Symbol- 
ics, II.  117,  118;  on  Creeds, 
II.  117, 118;  onEccles.  Arch., 


II.  121;  on  Apologetics,  II. 
135,  136,  137—141;  on  Dog- 
matics, II.  155-165;  on  Eth- 
ics, II.  169—173;  on  Practical 
Theol. ,  II.  179—182;  on  Evan- 
gelistics,  II.  186-188;  on 
Diaconics,  II.  197;  on  Inner 
Mission,  II.  198;  on  Sociol- 
ogy, II.  198;  on  Catechetics, 
II.  203;  on  Pedagogics,  II. 
204;  on  Liturgies,  II.  207, 
229,  230;  on  Homiletics,  II. 
251,  252;  on  Pastoral  Theol- 
ogy, II.  255;  on  Church  Pol- 
ity, II.  262;  Arrangement  of , 
II.  271—279 

Bosanquet,  I.  266 

Bossuet,  life  of,  II.  84 

Bo  wen,  I.  105,  106 

Bowne,  I.  89,  106 

Brainerd,  I.  64 

Breithaupt,  I.  24 

Bridges,  C,  I.  63 

Briggs,    I.   128,  136,   180,  206, 
208,  210,  287 

Broadus,  I,  273,  279 

Broad  Church,  II.  106,  108 

Brown,  J.,  I.  63 

Brown,  I.  89 

Bruce,  I.  273,  280 

Bruder,  I.  144 

Buchanan,  I.  106 

Buddeus,  I.  24 

Buhl,  I.  179 

Bull,  I.  101 

Bullinger,  I.  23 

Bunsen,  I.  64 

Bunsen,  life  of,  II.  85 

Bunyan,  I.  66 

Burder,  I.  63 

Burr,  I.  104 

Burt,  N.  C,  I.  155 

Burt,  I.  107 

Burton,  I.  143,  279 

Bushnell,  I.  105 

Bushnell,  life  of,  II.  85 

Butler,  I.  105 

Buttmann,  I.  143 

Buxtorf,  I.  131 


292 


INDEX. 


Cadman,  T.  279 

Caird,  I.  105 

Cairns,  I.  107 

Calderwood,  I.  104,  105,  106 

Calixtus,  I.  64 

Calixtus,  life  of,  II.  84 

Calvin,  I.  99,  272 

Calvin,  life  of,  II.  84 

Calvinism,  I.   40,   75,   101;  II. 
106,  107 

Calvinism,  five  points  of,  I.  106 

Cambridge  Bible,  I.  273 

Cambridge  Companion,  I.  120, 
153,  176 

Cambridge  Greek  Test.  I.  "[78 

Campbell,  I.  64 

Campbellites,  II.  106 

Candlish,  I.  64 

Candlish,  II.  85 

Canon,  I.  113,  115,  164—167, 
179,  180 

Canonics,  I.  121,  161, 163—167, 
179,  180 

Cappel,  I.  131,  187 

Carey,  I.  64 

Caspari,  I.  160,  273,  280 

Catacombs,  books  on,  II.  74, 
121 

Catharine  of  Sienna,  life  of ,  II. 
84 

Catechetical  Schools,  I.  50 

Catechetics,  II.  198—204 

Catechetics,  scheme  of  books 
on,  II.  278 

Catechisms,  II.  201 

Cathedrals,  books  on,  11.  74 

Catholicism,  Roman,  II.  103 

Catholic  Apostolic  Church,  II. 
109 

Cave,  on  value  of  Theol.  Ency . , 
I.  18,  19;  on  Methodology, 
I.  20;  criticism  on,  I.  28,  29; 
on  value  of  theol.  study,  I. 
46,  47;  on  formation  of  char- 
acter, I.  58,  59;  on  theology 
as  a  science,  I.  72;  on  class- 
ification of  knowledge,  I.  78; 
on  utility  of  study  of  Exeg. 
Theol,  I.  112,  113;  on  study 


of  Hebrew,  I.  126;  on  Greek 
Canon,  I.  166;  works  on  Crit- 
icism, I.  181;  on  Bibl.  Her- 
meneutics,  1.208;  on  Church 
History,  II.  53;  on  History  of 
doctrine,  II.  90;  on  study  of 
Systematic  Theology,  II.  130 
Cellerier,  I.  212,  266 
Celibacy  of  Clergy,  books  on, 

II.  74 
Chaldee,  I.  137 
Chalmers,  I.  64 
Chalmers,  life  of,  II.  85 
Character,  formation  of,  I.  56 

—62 
Charity,  books  on,  II.  74,  121 
Charlemagne,  life  of,  II.  83 
Charteris,  I.  179 
Charts,  books  on,  II.  78 
Cheyne,  I.  180,  273,  276,  277 
Chemnitz,  II.  116 
China,  books  on  religions  of, 

II.  80 
Choice  of  profession,  I.  33 
Christ,  life  of,  II.  21,  23;  II.  82 
Christ,  books  on,  II.  31,  50,  121 
Christian  art,  II,  118—121,  228 
Christian  Scientists,  II.  107 
Christianity,  I.  39 
Christianity,  characteristics  of 

I.  45 
Christianity,  scheme  of  books 

on  spread  of,  II.  274 
Christlieb,  I.  107 
Christian  Life,  books  on,  II.  74 
Christian  Worship,  II.  208—212 
Christology,  I.  115;  II.  148 
Christology,  books  on.  II.  94, 

162 
Chronology,  books  on,  II.  32, 

81 
Chrysostom,  I.  22,  64,  272 
Chrysostom,  life  of,  II.  83 
Church,  and  ministry,  I.  44,  45 
Church,  books  on,  II.  50,  151, 

163,  164 
Church  Polity,   II.   119,  256— 

262 
Church  Year,  II.  219 


INDEX. 


293 


Church  History,  II.  50—70 
Church  History,  books  on,  II. 

70—73,  160 
Church     History,     scheme    of 

books  on,  II.  274,  275 
Church  of  England,  II.  107 
Clarke,  I.  272 
Classic  Greek,  I.  139 
Classical  Education,  I.  76,  77 
Clement  of  Alex.,  life  of,  II.  82 
Codex,  A,  I.  190,  191; 

B,  I.  190,  191; 

C,  I,  190,  191; 
Sinaiticus,  I.  184,  190, 
191 

Coleman,  I.  155 
Colet,  life  of,  II.  84 
Coligny,  life  of,  II.  84 
Comenius,  life  of,  II.  84 
Commentaries,  I.  267,  284,  288 
Commentaries,   scheme  of  ar- 
rangement, II.  273 
Commentary,  rules  for,  I.  270. 

271 
Comparative  Religions,  II.  62, 

63 
Comparative  Religions,  books 

on,  II.  79,  141 
Comparative    Symbolics,      II. 

104,  118 
Composition,  original,  I.  55 
Concordances,  I.  136,  144 
Conder,  I.  153,  155,  156 
Confessions,  II.  102—104 
Congregationalism,     II.      108, 

160,  261 
Constantine  the  Great,  life  of, 

II.  82 
Cook,  I.  273 
Cooke,  I.  104 
Cornell,  I.  177 
Councils,  books  on,  II.  75,  102 

—117 
Cousin,  I.  89 
Covenant  or  Testament,  I.  115, 

116 
Cowles,  I.  273,  278 
Cox,  I.  276 
Creation,  books  on,  I.  104;  II. 

47 


Credner,  I.  178,  179 

Creeds,    books  on,  II.  75,  102 

—117 
Cremer,  I.  27,  63,  141,  144 
Crippen,  II.  92 
Criticism,  biblical,  I.  121,  161, 

164;  higher,  I.  121,  168—174; 

textual,    I.    121,     183  —  207; 

scheme  of  books  on,  II.  272 
Cromwell,  life  of,  II.  84 
Cruden,  I.  120 
Crusades,  books  on,  II.  75 
Culture,  general,  I.  79,  80;  im- 
portance of  theological,   II. 

270;  preparatory,  I.  76 
Cumberland  Presbyterians,  II. 

108 
Cunningham,  II.  92 
Curry,  I.  276 
Cursives,  I.  190 
Curtiss,  I.  181,  182 
Cyprian,  life  of,  II.  82 

Dale,  I.  182,  284 

Dalman,  I.  137 

Dante,  life  of,  II.  83 

Darbyites,  II.  112 

Darling,  I.  30 

Daub,  I.  33 

Davidson,  A.  B.,  I.  135,  273, 
276,  283 

Davidson,  B.,  I.  136 

Davidson,  S.,  I.  177,  178,  179, 
206 

Davies,  I.  136,  279 

Davis,  I.  286 

Dawson,  I.  104,  158 

De  Haas,  I.  157 

Deism,  I.  93 

Delitzsch,  II.  138 

Delitzsch,  Franz,  I.  159,  188, 
201,  273,  274,  283;  on  O.  T. 
History,  II.,  19 

Denominations,  books  on  his- 
tory, II.  73;  scheme  of  books 
on,  II.  275 

Dennis,  II,  187 

Descartes,  I.  83,  84,  89;  II.  84 

Deutsch,  E.,  I.  64 

Devotion,  books  on,  I.  66,  67 


294 


INDEX. 


De  Wette,  I.  177,  178 

De  Witt,  I.  276 

Diaconics,  II.  188—197 

Dictation,  I.  51 

Dictionaries,  Bible,  I.  119—121, 
153,  286 

Dieffenbach,  I.  67 

Dillmann,  I.  137,  275 

Diman,  I.  107 

Diplomatics,  I.  189;  books  on, 
II.  79 

Disciples  of  Christ,  II,  106 

Discipline,  II.  228 

Discovery,  Bible,  I.  158,  159 

Disputations,  I.  52 

Docetism,  I.  115 

Doctrinal  Hermeneutics,  I.  251 
—266 

Doctrine,  in  religion,  I.  38,  39; 
in  Christianity,  I.  39;  in  Prot- 
estantism, I.  40;  history  of, 
II.  89—94;  literature  of,  92 

Dods,  I.  178,  273,  280 

Doedes,  I.  266 

Dogmatics,  II.  141—165; 
scheme  of  books  on,  II.  277, 
278 

Dogmas,  II.  91 

Dogmatic  writers,  II.  155 

Domestic  Antiquities,  1. 149,159 

Donaldson,  II.  93 

Donehoo,  I.  287 

Douglas,  I.  181,  277 

Dowden,  I.  284 

Driver,  1. 135, 136,  177,  180,  202, 
273,  275,  276,  286 

Drummond,  I.  27,  105,  284 

Duncar,  I.  65 

Dunkers,  II.  84 

Dupanloup,  life  of,  II.  84 

Dutch  Reformed,  II.  108,  160 


Eadie,  I.  65,  206,  280,  281,  282 
Easton,  I.  119,  153 
Ebionian,  I.  115 
Ebrard,  I.  182,  273,  280,  283 
Ecclesiastical  Archaeology,  II. 

118 — 121;  scheme  of  books  on, 

II.  277 


Ecclesiastical  topics,  books  on, 

II.  79 
Ecclesiology,  books  on,  II.  94, 

151,  164 
Economics,  II.  196 
Eddy,  Mrs.,  II.  107 
Edersheim,  I.  155,  159,  160 
Education,  general,  I,  76,   77; 

books  on,  II.  75 
Edwards,  I.  157,  287 
Egypt,  books  on  religion  of,  II. 

80;  Church  Fathers  of,  II.  98 
Egyptian  literature,  I.  138 
Eklund,  I.  27 

Elaboration  of  notes,  I.  52,  53 
Ellicott,   I.    125,  142,  181,  207, 

273,  280,  281,  282,  284 
Elliott,  I.  81 
Elzevir,  I.  197 

Emotion  and  religion,  I.  42,  43 
Ency.  Brit.,  I.  18 
Ency.  of  Philosophy,  I.  95,  105 
Episcopalians,  II.  109,  160,  258 
Erasmus,  I.  22,  65,  184;  life  of, 

II.  84 
Erdmann,  I.  107 
Ernesti,  I.  217 
Erman,  I.  138 
Error,  II.  154 
Eschatology,  books  on,  II.  50, 

94,  152,  165 
Ethics,  Christian,  II.  165—173, 

195;    literature    of,    II.    173; 

scheme  of  books  on,  II.  278 
Ethiopic,  I.  133,  137 
Ethnography,  I.  152 
Eusebius,  I.  152 
Eutychianism,  I.  115 
Evangelical  Assoc.  II.  109 
Evangelical  Union,  II.  109 
Evangelistics,  II.  182—188 
Evolution,  books  on,  I.  101 
Ewald,  I.  131,  135,  154 
Examinations,  I,  51 
Exegesis,  I.  122,  184,  267-273; 

literature    of,     I.     273—284; 

scheme  of  books  on,  II.  273 
Exeg.  Theol.,  I.  111—113,  121, 

122;  scheme  of  books  on,  II. 

272 


INDEX. 


295 


Exercise,  I.  61,  62 
Exploration,  books  on,  I.  157, 

158 
Exposition  of  Scripture,  I.  270 

—273 


Fairbairn,  P.,  I.  154,  266,  277, 

282 
Faith  and  Knowledge,  I.  43 
Falckenberg,  I.  107 
Farrar,  A.  S.,  I.  107 
Farrar,  F.  W.  I.  178,  266,  273 
Fathers,    use   of  in  Criticism, 

I.  192—194;  lives  of  II.  82; 
Apostolic,  II.  96—99;  Ante- 
Nicene,  II.  96—99;  Nicene 
and  Post-Nicene,  II.  96—99 

Fausset,  I.  153,  273,  274 
Fenelon,  I.  63;  life  of,  II.  84 
Fichte,  I.  85 

Fiction,  historical,  books  of,  II. 
85—89;  scheme  of  books  on, 

II.  277 
Field,  I.  157,  288 
Fine  Arts,  I.  79,  80 
Finney,  I.  65;  life  of,  11.85 
Fish,  I.  159 

Fisher,  I.  105,  107;  II.  92 
Fleming,  I.  105,  106 
Fletcher,  life  of,  II.  84 
Fliedner,  I.  65 
Flint,  I.  107 
Formal  Ency.,  I.  18 
Formation  of  Character,  I.  59 

—62 
Foster,  John,  I.  63 
Foster,  I.  29 
Fox,  life  of,  II.  84 
Francke,  I.  24,  65,  67,  99 
Francis  of  Assisi,  life  of,  II.  283 
Francke,  life  of,  II.  84 
Frank,  I.  29 
Free  Baptists,  II.  106 
Free  Church  of  Scotland,  II. 

109 
Friends,  choice  of,  I.  61 
Friends  or  Quakers,  II.  109 
Fuerst,  I.  136 
Funcke,  I.  67 


Gardiner,  I.  279,  283 
Garrod,  I.  288 
Gaussen,  I.  179 
Gebhardt,  I.  204,  205,  283 
Geikie,  I.  157 
General  Council,  II.  110 
General  Synod,  II.  110. 
Geography,  Bibl.,  I.  148,  152, 

153,  155,  159 
Gerhard,  John,  I.  23,  66,  100, 

274 
Gerhardt,  Paul,  I.  66;   life  of, 

II.  84 
German,      study    of,     I.    133; 

theology,  books  on,  II.  75 
German  Reformed  Church,  II. 

109;  Dogmatics,  II.  159 
Gerok,  67 

Gesenius,  I.  131,  136,  286 
Gibson,  I.  288 
Gigot,  I.  287 

Ginsburg,  I.  188,  202,  277,  288 
Girdlestone,  I.  181,  288 
Glassius,  I.  131,  142 
Gloag,  I.  178,  273,  280 
Gnosticism,  I.  115 
God,  doctrine  of,  books  on,  II. 

49,  93,  144,  161 
Godet,  I.  182,  273,  279,  281,  287 
Goethe,  I.  35 
Goodwin,  I.  145 
Goulburn,  I.  66 
Gould,  I.  279 
Government,   Church,   II.  256 

—262 
Grammatical  Hermeneutics,  I. 

224—232 
Grau,  I   27,  180 
Gray,  I.  104,  288 
Greek,  122;  importance  of  study 

of,  I.  124,  125;  characteristic 

of   Hellenistic,    I.    138—140; 

books  on  N.  T.  Greek,  I.  142 

145 
Greek  Canon,  I    166 
Greek  Church,  II.  102,  103 
Greek  Testament,  I.  203—207 
Greeks,  books  on  religion  of, 

II.  80 
Green,  T.  H.,  I.  106 


296 


INDEX. 


Green,  W.  H.,  I.  135,  181,273, 

276,  287 
Green,  S.  G.,  I.  142 
Green,  T.  S.,  I.  207 
Gregory  the  Great,  I.  22;    life 

of,  II.  83 
Gregory  of  Nazianzus,  life  of, 

II.  82 
Gregory  of  Nyssa,  life  of,  II.  82 
Gregory,  C.  R.,  I.  200,  201 
Gregory  of  Tours,  life  of,  II.  83 
Griesbach,  I.  193,  198 
Grotius,  life  of,  II.  84 
Guericke,  I.  179 
Guth,  I.  63 
Guthrie,  I.  65 

Guyon,  Madame,  life  of,  II.  84 
Gnyot,  I.  104 

Hackett,  I.  273,  280,  282 
Hadley— Allen,  I.  145 
Haevernick,  I.  177,  181,  273 
Haggada,  I.  209,  210,  211 
Hagenbach,  on  importance  of 

Theol.  Ency.,  I.  18,  19,  114; 

work  of,  I.  25,  32,  33;  study 

of  theology,    I.    33,    35,    46; 

minister  as  teacher,  I.  38,  44; 

on  O.  T.,  I.  118;  on  Hist,  of 

Doctrine,  II.  92 
Hahn,  I.  198 
Halacha,  I.  209,  210,  211 
Haley,  I.  286 
Hall,  I.  65 

Hall,  Robert,  life  of,  II.  85 
Hamerton,  I.  30 
Hamilton,  James,  life  of,  II.  85 
Hamilton,    W.,   I.  53,  89,   90, 

105,  106 
Hammond,  I.  185,  204 
Hardshell  Baptists,  II.  106 
Hare,  I.  65 
Harless,  I.  26,  63 
Harman,  I.  176 
Harmony  of  Gospel,  I.  279;  II. 

32 
Harms,  C,  I.  65,  67 
Harms,  T.  I.  63 
Harms,  L.,  I.  65 
Harnack,  I.  27,  101 


Harper,  I.  135,  136,  143 

Harper,  H.  A.,  I.  158 

Harris,  I.  89,  107 

Hase,  I.  48 

Hastings,  I.  286 

Hatch,  I.  144,  145 

Hauck— Plitt— Herzog,    I.    18, 

154 
Haupt,  C,  I.  63 
Haupt,  E.,  I.  283 
Haven,  I.  65,  105 
Health,  bodily,  I.  61,  62 
Heart,  the,  I.  43 
Heathenism,  I,  39 
Heber,  I.  65 
Hebraisms,  I.  140,  141 
Hebrew,  study  of,  I.  122,  123, 

124;  character  of,  I.  126—128 

history  of  study  of,  I.  129 — 

131;    method  of  teaching,  I. 

132;  grammars  of,  I.  135,  286; 

lexicons  of,  I.  136,  137,  286; 

Bibles,  I.  187—189,  201,  202 
Hegel,  I.  85,  89 
Heinrici,  I.  28 

Hellenistic  Greek,  I.  138—142 
Helvetic  Confessions,  II.  107 
Henderson,  I.  277,  278 
Hengstenberg,  I.  65,  181,  273, 

277,  283;  life  of,  II.  85 
Henry,  M.,  I.  272 
Herbart,  I.  89 
Herbert,  I.  63 

Herder,  I.  25,  33,  63,  127,  160 
Heresies,  II.  75 
Hermeneutics,  I.  122,  207,  208; 

history  of,  I.  209—211;  system 

of,  I.  212—266;  literature  of, 

I.  266;  scheme  of  books  on, 

II.  273 
Herrmann,  I.  101 
Hertwig,  I.  179 
Herzog,  I.  18,  154 
Heterodoxv,  II.  153 
Heurtley,  II.  116 
Hickie,  1.144 
Hickok,  I.  89,  106 
High  Church,  II.  107 
Higher  Criticism,   I.  161,  162, 

168,  169,  287;  of  the  O.  T.,  I. 


INDEX. 


297 


170,  172;  of  the  N.  T.,  I.  172 

—174,  180,  181,  182 
Hilary  of  Poictiers,  life  of,  II.  82 
Hincmar,  life  of,  II.  83 
Hints  for  study,  I.  52,  53 
Historical  Fiction,  II.  85—89 
Historical  Hermeneutics,  I.  233 

—240;  Theology,   II.  17—60; 

scheme  of  books  on,  II.  273 

—277 
History,  study  of,  I.  77;  II.  196; 

books  on,  II.  79 
Hobbes,  I.  82 
Hodge,  C,  I.  65,  273.  281,  282: 

life  of,  II.  85 
Hoeffling,  I.  285 
Hofmann,  I.  19,  26,  273 
Holtzmann,  I.  179 
Holy  Spirit,  II.  163 
Home  Missions,   II.   189,   197, 

198 
Homiletics,  II.  231—252; 

scheme  of  books  on,  II.  278 
Hood,  E.  P.,  I.  63 
Hopkins,  I.  106 
Home,  I.  176 
Hort,  I.  194,  201,  204,  206,  285, 

287,  288 
Hovey,  I.  273 
Huck,  I.  279 
Hudson,  I.  144 
Huguenots,  books  on,   II.  76, 

109 
Hugo  of  St.  Victor,  I.  22 
Hull,  I.  157 
Hume,  I.  90 
Humility,  I.  58 
Hunt,  I.  107 
Huntington,  I.  66 
Huntington,  Lady,  II.  110 
Hurst,  I.  30,  107 
Huss,  I.  65;  life  of,  II.  84 
Hymnology,  books,  on,  II.  76, 

230 

Ideal,  seek  for  high,  I.  58 
Immer,  I.  266 
Independents,  II.  108 
India,   books  on    religions   of, 
II.  80 


Indians,  books  on  religion  of, 

II.  80 
Indo-European,  I.  127 
Inner    Mission,    II.    189—195, 

198;  outline  of,  II.  192—195 
Inspiration    of    Scriptures,     I. 

113—115,  251—266;  books  on, 

II.  139 
Inquisition,  books  on,  II.  76 
Instruction,  best  method  of,  I. 

50,  51 
Interpretation,     history      and 

system  of, I.  207—266;  scheme 

of  books  on,  II.  273 
Introduction,   Biblical,  I.  121, 

161—163,     175;      scheme     of 

books  on,  II.  272;  books  on, 

I.  176—182,  287;  to  theology, 

II.  271 

Irving,  life  of,  II.  85;  II.  109 
Irvingites,  II.  109 
Isagogics,  I.  121,  161—163 
Israel,  history  of,  II.  18 
Iverach,  I.  104 


Jacob,  I.  137 

Jacobus,  I.  273,  275,  287 

Jahn,  I.  154 

Janet,  I.  106,  107 

Jamieson,  I.  274 

Jelf,  I.  145 

Jennings,  I.  276 

Jerome  of  Prague,  life  of,  II.  89 

Jerome,  I.  272;  life  of,  II.  83 

Jesuitism,  Books  on,  II.  76 

Jewish  Hermeneutics,    I.   209, 

210 
Johansson,  I.  27 
John,  style  of,  I.  141 
Johnson-Appleton,  Cyclop.,  I. 

18 
Johnstone,  I.  283 
Jolley,  I.  182 
Jones,  I.  114 
Jowett,  life  of,  II.  85 
Judaism,  I.  39;    books  on,  II. 

48 
Julian  the  Apostate,  life  of,  II. 

82 


298 


INDEX. 


Kaehler,  I.  29 

Kaftan,  I.  101 

Kant,  I.  84,  89,  99,  106 

Kautzsch,  I.  137,  287 

Kay,  I.  281 

Keble,  I.  65,  66 

Keil,  I.  155,  177,  266,  273,  275, 

283 
Kempis,  I.  66;  life  of,  II.  84 
Kennedy,  I.  287 
Kennicott,  I.  188 
Kenosis  theory,  1.  115 
Kenyon,  I.  288 
Keris,  I.  187 
Kerr,  I.  179 
Kiepert   I.  155 
Kihn,  I.  28 
Kimchi,  I.  130,  210 
King,  Starr,  I.  58 
Kingsley,  I.  65 
Kirkpatrick,  I.  273 
Kitchener,  I.  155 
Kitto,  I.  65,  120,  154 
Kleinert,  I.  177 
Knapp,  I.  198 
Knowledge,  I.  41;  and  faith,  I. 

43;  classification  of,  I.  78,  79 
Knowling,  I.  182 
Knox,  life  of,  II.  84 
Koenig,  I.  135,  177,  286 
Krauth,   I.  33,  34,  36,  55,  56, 

80,  114,  119,  133,  285 
Kuebel,  I.  26,  274 
Kuelpe,  I.  105 
Kuenen,  I.  180 
Kurtz,  1.  155 
Kuyper,  I.  284 

Lachmann,  I.  194,  199,  203 

Ladd,  I.  89,  105,  106 

Lagarde,  I.  188 

Lambeth  Articles,  II.  107 

Lane,  I.  160 

Lange,  I.  19,  20,  26,  266,  273, 

274 
Lange,  F.  A.,  I.  107 
Lange,  J.  I.  24 
Languages,   of  Bible,    I.    122, 

123;  study  of,  I.  123—126 
Lansing,  I.  287 


Lardner,  I.  101 

Last  Things,  books  on,  II.  50, 

165 
Latin,  study  of,  I.  133 
Latter-Day  Saints,  II.  Ill 
Laurie,  I.  158 
Law,  religion  as,  I.  39 
Leathes,  1. 182 
Lechler,  I.  273 
Lecky,  I.  107 
Le  Conte,  I.  104 
Lecture  System,  I.  51 
Legends,  books  on,  II.  77 
Leibnitz,  I.  84,  89 
Leighton,  I.  283 
Leo  the  Great,  life  of,  II.  83 
Letteris,  I.  202 
Levita,  I.  202 
Levity  of  manners,  I.  61 
Lewis,  I.  104,  273 
Lexicons,  I.  136,  144 
Lias,  I.  181,  273 
Library,  Scheme  of  theological, 

II.  271—279,  283 
Lichtenberger,  II.  93 
Liddell,  life  of,  II.  85 
Liddon,  1. 107,  281,  288;  life  of 

II.  85 
Lightfoot,  I.  142,  182,  207,  273, 

281,  282;  life  of,  II.  85 
Lindner,  I.  27 
Lindsay,  I.  280 
Literary  Criticism,  I.  162 
Livingstone,  I.  65 
Liturgies,    II.  204—230;    Acts, 

II.  227;  Scheme  of  books  on, 

II.  278 
Liturgy,  II.  226 
Locke,  I.  89 
Loehe,  I.  63,  67 
Logic,  I.  95;  books  on.  I.  106 
Logical  school  of   exegesis,  I. 

216 
Lotze,  I.  89,  105 
Love  of  truth,  I.  58 
Low  Church,  II.  107 
Lowe,  I.  276,  278 
Lowth,  I.  160 
Loyola,  life  of,  II.  84 
Luenemann,  I.  142 


INDEX. 


299 


Luke,  style  of,  I.  140 

Lumby,  I.  179,  273 

Luthardt,    I.  27,  29,  101,   182, 

273,  274,  280,  282;  II.  83 
Luther,  I.  23,  65,  66,  98,  130, 

272,  281,  285,  288;  life  of,  II. 

84 
Lutheran  Confessions,  II.  103 
Lutheran  Conf .  Writers,  II.  110, 

159 
Lutheran  Comm.,  I.  278. 
Lutheran  Exegesis,  I.  216 
Lutheranism,    I.   40,    75,    101; 

II.  110,  262 
Lyon,  I.  138. 

Maccoun,  I.  286 
Macgregor,  I.  157 
Maclear,  I.  273 
Macleod,  I.  65 
Macmillan,  I.  104 
Macpherson,  I.  282 
Madden,  I.  160 
Maimonides,  I.  130,  210 
Malcolm,  I.  31 
Malebranche,  I.  100 
Mandelkern,  I.  136 
Man,  books  on,  II.  47,  93,  147, 

162 
Manning,  life  of,  II.  85 
Manuscripts,    Hebrew,  I.  186, 

188;  Greek,  I.  191,  193 
March,  I.  66 
Mark,  Greek  of,  I.  141 
Marti,  I.  286 

Martin  of  Tours,  life  of,  II.  82 
Martyrs,  books  on,  II.  76 
Mason,  I.  63 
Masora,  I.  186,  187 
Masoretes,  I.  130,  187 
Maspero,  I.  160 
Materialism,  I.  92 
Mathematics,  study  of,  I.  77 
Mathews,  I.  63 
Matthew,  style  of,  I.  141 
Mayor,  I.  283 
McClellan.  I.  280 
McClintock.  I.  29,  154 
McClymont,  I.  179 
McCosh,  I.  89,  104,  107 


McCurdy,  I.  286 

Mead,  I.  181 

Medieval  Church  History, books 

on,  II.  72 
Meditation,  I.  62 
Melanchthon,  I.  23,  65,  285;  life 

of,  II.  84;  advice  of,  II.  267 
Menke,  I.  155 
Mennonites,  II.  105,  110 
Merrill,  I.  157,  207 
Metaphysics,  I,  95,  96 
Method  of  study,  I.  52,  53;  II. 

265 
Methodism,  II.  110,  161 
Methodology,  I.  20;  11.265 
Meyer,  I.  142,  273,  278 
Michaelis,  I.  131,  160,  187,  202 
Middleton,  I.  145 
Mill,  John  Stuart,  I.  89,  106 
Mill,  John,  I.  197 
Miller,  S.,  I.  63 
Milligan,  I.  182 
Ministerial  education, books  on, 

I.  63-67,  284,  285 
Ministerial  office,  character  of, 

I.  36—38 
Minister,  as  teacher,  I.  40,  41; 

task  of,  I.  43,  44;  relation  to 

church,  I.  44,  45;  must  be  a 

student,  I.  45—47,  character 

of,  I.  56 
Ministry,  internal  vocation  to, 

I.  33,  35,  37;  motives  to,  I. 
34—36;  theol.  School  and,  I. 
48,  49 

Miracles,  books  on,  II.  140 
Missionary,    efforts,    I.  75,  76; 

qualification  of,  II.  183 
Missions,  books  on,  II.  76 
Mitchell,  I.  176,  289 
Mohammed,  life  of,  II.  83 
Mohammedanism,    books    on, 

II.  80 
Molinos,  II.  84 
Mombert,  1.  207 
Monastic  orders,  II.  77 
Monod,  I.  66 
Monophysitism,  I.  115 
Moody,  D.  L.,  I.  285 
Moon,  I.  207 


300 


INDEX. 


Moore,  I.  275 

Moorehead,  I.  296 

Moral  Philosophy,  books  on,  I. 

106 
Moravians,  II.  Ill,  160 
Morison,  I.  279;  II.  109 
Morisonians,  II.  109 
Mormons,  II.  Ill 
Morris,  I.  105 
Mosheim,  I.  24 

Motives  for  ministry,  I.  34—36 
Moule,  I.  273,  285 
Moulton,  I.  142,  286. 
Mueller,  H.,  I.  67 
Muhlenberg,  I.  65 
Multiple  sense  of  Scripture,  I. 

218—228 
Murphy,  I.  273,  275,  276,  278 
Murray,  I.  157 
Music,    I.    79;    II.    213,    227; 

books,  II.  77 
Mysticism,   I.  100;    books    on, 

II.  77 
Myths,  II.  77 

Nash,  I.  287, 

Natural  History,  I.  148,  149, 
159 

Natural  Theology,  books  on, 
II.  138 

Naturalistic  exegesis,  I.  217 

Naville.  I.  107 

Neale,  I.  276 

Neander,  I.  65 

Neil,  I.  160 

Nestle,  I.  137,  188,  288 

Nestorianism,  I.  98,  115 

Newman,  II.  93 

New  Testament,  I.  115—119; 
Greek  of,  I.  140,  141,  286; 
canon  of,  I.  167;  criticism  of, 
I,  172,  182;  introduction  to, 
I,  178,  179;  textual  criticism 
I.  189—201,  203—207;  com- 
mentaries on,  I.  278—284; 
times  of,  II.  27;  biblical  the- 
ology of,  II.  39—50 

Nichols,  I.  137 

Nicol,  I.  158,  286 

Niebuhr,  I.  56,  160 


Noeldeke,  I.  138 
Nominalism,  I.  81 
Nowack,  I.  287 


Offerings,  I.  150 

Old  Catholics,  II.  Ill 

Old  Testament,  study  of,  I. 
116,  117;  contents  of,  I.  117, 
118;  canon  of,  I.  164,  165; 
criticism  of,  I.  170,  172,  180, 
181;  introduction  to,  I.  178; 
textual  criticism  of,  I.  186 — 
189,  201—203;  commentaries 
on,  273—278;  philology,  I. 
286;  history  of,  11.  20,  21; 
biblical  theology  of,  II.  34— 
50 

Oliphant,  I.  158 

Olshausen,  I.  273 

Ontology,  I.  95,  96 

Order  of  Service,  II.  222—225 

Orelli,  I.  274 

Origen,  life  of,  II.  82 

Original  Texts,  scheme  of  books 
on,  II.  272 

Original  composition,  I.  55 

Orthodoxy,  II.  153 

Ottley,  I.  287 

Oxford  Helps,  I.  120,  153,  176 

Oxford  Leaders,  life  of,  II.  85 

Palaeography,  I.  189,  190,  207 
Palestine,   Church  Fathers  of, 

II.  98 
Paley,  I.  101,  182 
Palmer,  I.  67 
Palmer,  E.  H.,  I.  155,  156 
Pantheism,  I.  94,  107 
Papacy,  II.  77 
Pareau,  I.  266 
Park,  E.,  I.  63 
Parker,  J.,  I.  63 
Pascal,  I.  100 
Pastor,  studious   habits  of,  I. 

45 — 47;  select  library  of,  II. 

279   283 
Pastoral   Theology,    II.    252— 

255;      literature,      II.      255; 

scheme  of  books  on,  II.  278 


INDEX. 


301 


Patristics,    II.   95—100;  litera- 
ture of,  II.  99,  100;  scheme 

of  books  on,  II.  276 
Patrology,  II.  95 
Paul,  style  of,  I.   141;  life  of, 

II.  82 
Peake,  I.  286 
Pedagogics,  II.  202 
Pelagius,  I.  98 
Peloubet,  I.  153 
Pelt,  I.  26 

Perowne,  I.  274,  276 
Persecutions,  II.  77 
Pessimism,  I.  107 
Petermann,  I.  137 
Petrie,  I.  158 
Pfaff,  I.  24 
Phelps,  I.  30 
Philippi,  I.  65,  273,  281 
Philo,  I.  210 
Philology,  1.77,  121;  books  on, 

II.  79;  scheme  of  books  on 

biblical,  II.  272 
Philosophical    Ethics,   II.  167; 

literature  of,  II.  172,  173 
Philosophical   Systems,    I.  59, 

86—91 
Philosophy    and   Theology,    I. 

80—96;   II.  81;  books  on,  I. 

105;  II.  80 
Physical  Geog.,  I.  159 
Pietism,  I.  99,  100 
Pietistic  Exegesis,  I.  216 
Planck,  I.  266 
Plath,  I.  27 
Plato,  I.  89 
Plitt,  I.  1—8,  154 
Plummer,  I.  273,  279 
Plumptre,  I.  179,  273 
Plymouth  Brethren,  II.  112 
Pneumatology,  books   on,    II. 

94,  150,  163 
Poetry,  II.  213 
Polemics,  I.  74 
Political    Antiquities,    I.    149, 

160 
Politics,  II.  196 
Poole,  I.  272,  274 
Port  Royalists,    books  on,  II. 

77 


Porter,  I.  30,  89,  90,  106 
Porter,  J.  L.,  I.  158 
Positivism,  Churchly,  I.  101 
Potter,  I.  284 
Practical    Theology,    II.  178— 

200;  literature  of,    II.  179— 

182 
Praetorius,  I.  137 
Prayer,  59,  62 
Preparation  for  lectures,  I.  52, 

53 
Presbyterianism,  II.  112,   161, 

260 
Price,  I.  287 

Primitive  Methodists,  II.  110 
Prince,  I.  289 
Prophecy,    books   on,    II.  46, 

140 
Protestantism,  I.  40;  scholastic, 

age  of,  I.  75 
Psych.    Hermeneutics,  I.  222 — 

224 
Psychology,  I.  95;  books  on,  I. 

105,  106 
Pulpit  and  Altar,  II.  235 
Pulpit  Commentary,  I.  274 
Pusey,  I.  65,  181,  273,  278;  life 

of,  II.  85 
Pusey ites,  II.  105 

Quakers,  II.  109 

Quesnel,  I.  272 

Quietism,  books  on,  II.  77 

Raaz,  I.  155 

Rabanus  Maurus,  life  of,  II.  83 

Rabbinic,  I.  134 

Raebiger,  I.  26,  114,  125,  134 

Rambach,  I.  216 

Ramsay,  I.  158,  159,  160 

Rashi,  I.  210 

Rationalism,  I.  75,  97—99,  101 

Rawlinson,  I.  104,  158,  160 

Reading,    aloud,    I.    62;    rules 

for,  I.  53,  54 
Readings,  various,  I.  185,  186 
Realists,  I.  81 
Redpath,  I.  144 
Reformation,    theology   of,    I. 

74;  hermeneutics  of,   I.  215; 

books  on,  II.  72 


302 


INDEX. 


Reformed  Church,  II.  108 
Reformed  Confessions,  II.  103, 

104 
Reformed  Episcopal,  II.  112 
Reformed  Exegesis,  I.  216 
Reid,  I.  89 
Reland,  I.  152 
Religion,  forms  of,  I.  39,  41 — 

43;   characteristics  of,  I.  45; 

books  on,  II.  81;  and  science, 

books  on,  II.  140;  scheme  of 

books  on  history  of,  II.  274 
Religious  tendencies,  I.  97 — 100 
Remonstrants,  II.  105 
Rendall,  I.  283 
Renouf,  I.  138 

Repetition,  value  of,  I.  52,  53 
Reuchlin,  I.  130 
Reusch,  I.  104 
Reuss,  I.  141,  178,  179,  180 
Rhetoric,  I.  79,  80 
Rice,  I.  153,  176 
Riehm,  I.  154,  178,  273 
Riggs,  I.  137 
Rishell,  I.  181 
Ritschl,  I.  101 
Ritter,  I.  152 
Roberts,  I.  30,  207 
Robertson,  F.  W.,  I.  65 
Robertson,  G.  C,  I.  285 
Robertson,  James,  I.  178,  181 
Robinson,    I.    136,    144,    154, 

159,  273,  279 
Robinson,  T.,  I.  282 
Romanism,  I.  40 
Romans,  book  of  religion  of, 

II.  80 
Rosenkrantz,  I.  25 
Rossi,  De,  I.  188 
Rothe,  I.  26 
Rousseau,  I.  44 
Royce,  I.  105 
Rupprecht,  I.  181,  287 
Ryland,  I.  106 
Ryle,  I.  180,  273 

Saadia,  I.  210 
Sabbath,  books  on,  II.  46 
Sacred  Antiquities,  I.  149,  150, 
155 


Sacred  History,  I.  151;  II.  18 
—30;  books  on,  II,  28—33; 
scheme  of  books  on,  II.  273 

Sacred  Seasons,  II.  229 

Sacrifices,  books  on,  II.  46 

Sadler,  I.  273,  278 

Saints,  books  on  lives  of,  II. 
78 

Sales  de,  life  of,  II.  84 

Salmon,  I.  179,  273 

Samaritan,  I.  133,  137 

Sanday,  I.  182,  273,  282 

Sanscrit,  I.  133 

Saracens,  books  on,  II.  78 

Savonarola,  I.  65;  life  of,  II. 
84 

Savoy  Declaration,  II.  108 

Sayce,  I.  138,  159,  160 

Schaefer,  I.  27 

Schaff,  on  method,  I.  20  ;  work 
of,  I.  29,  64,  120,  145,  153, 
158,  204,  278,  285;  on  relig- 
ion, I.  43,  45;  on  study,  I. 
53;  on  theology,  I.  71;  on 
scholasticism,  I.  74;  on 
translations,  I.  126 ;  on  N. 
T.  style,  I.  141;  on  introduc- 
tion, I.  162 ;  on  canonicity, 

I.  164;  on  criticism,  I.  169, 
170,  174 ;  on  various  read- 
ings, I.  185 ;  on  use  of  fath- 
ers, I.  192;  on  church  his- 
tory, II.  56,  57,  59,  65 

Schaff— Herzog,  I.  18,  154 
Scheele,  I.  27 
Schelling,  I.  85 
Scheme  of  Study,  II.  266 
Schleiermacher,  I.  21,  25,  64, 
66,  85,  89,   101,  107 ;  life  of, 

II.  85 
Schmauk,  I.  181 
Schmiedel,  I.  142 
Schmoller,  I.  144 
Schopenhauer,  I.  89 
Scholasticism,  I.  74,  81 ;  books 

on,  II.  78 
Scholz,  I.  199 

Schoolman,  books  on,  II.  78 
Schott,  I.  198 
Schuerer,  I.  209 


INDEX. 


303 


Schultz,  I.  27 

Schultze,  I.  37 

Schulze,  I.  27 

Schumacher,  I.  158 

Schwartz,  I.  66 

Schwegler,  I.  107 

Science,  theology  is  a,  I.  71,  72 

Sciences,  Natural,  study  of,  I. 

77;  classification   of,  I.   78; 

books    on,    I.    104;    II.    81; 

and  religion,  II.  140 
Scientific  tendency,  I.  97—100 
Scott,  I.  272 
Scriptures,  I.  113;  no  multiple 

sense  of,  I.  218—220 
Scriptural  Hermeneutics,  I.  241 

—250 
Scrivener,  I.  203,  205,  207 
Scriver,  I.  67 
Seasons,  Sacred,  I.  150 
Seeberg,  II.  93 
Seiss,  I.  67,  284 
Self-examination,  I.  59 
Self-knowledge,  I.  59 
Semitic  languages,  I.  126,  127 
Semler,  I.  24,  170,  217 
Sensuality,   must  be   avoided, 

I.  59,  60 
Separate  Baptists,  II.  106 
Septuagint,    I.   139,    166,    188, 

202,  203 
Sermon,  II.  236 
Services,  Chief,  11.  220 
Seventh-day  Baptists,  II.    106 
Shairp,  I.  104 
Shakers,  II.  113 
Sharpe,  I.  276 
Shedd,  I.  273;  11.93 
Shields,  I.  104 
Siegfried,  I.  136,  137 
Simcox,  I.  143,  273,  284 
Simon,  I.  170 
Sin,  books  on,  II.  49 
Six  principle  Baptists,  II.  106 
Smith,  G.  A.,  I.  156 
Smith,  H.  B.,  I.  36,  56,  58,  66; 

apologetics  of,  II.  133,  134 
Smith,  H.  P.,  I.  289 
Smith,  J.,  I.  159 
Smith,  R.  P.,  I.  274,  278 


Smith,  W.,  I.  120,  153,  154 

Smith  and  Cheetham,   II.  226 

Smith,  W.  R.,  I.  180 

Smyth,  I.  106 

Social  Antiquities,  I.  149 

Socin,  I.  137 

Socinianism,  II.  113 

Sociology,  II.  195—198 

Sonnenschein,  I.  31 

Sophocles,  I.  145 

Soteriology,  books  on,  II.  94, 

158,  163 
Sources,  books  on,  II.  78 
Speaker's  Commentary,  I.  274 
Spencer,    H.,    I.    89,  106;    on 

classification  of  sciences,  I.  78 
Spener,   I.  24,  66,  67,  99;  life 

of,  II.  84 
Spinoza,  I.  84 
Spiritualists,  II.  113 
Spurgeon,    I.    270,    271,    276, 

285;  life  of,  I.  85 
Spurrell,  I.  275 
Stade,  I.  136 
Stanley,  I.  156,  273;  on  church 

history,  II.  53 
Stapfer,  I.  159 
Starbuck,  I.  285 
Starke,  I.  272 
Statistics,   II.   122;  scheme  of 

books  on,  II.  277 
Stearns,  I.  178 
Stebbins,  I.  181 
Steindorff,  I.  138 
Stephens,  I.  196 
Stevens,  I.  279 
Stewart,  Dugald,  I.  89 
Stewart,  R.  L.,  I.  287 
Stier,  I.  66,  206,  273 
Stirling,  I.  105 
Strachey,  I.  277 
Strack,    I.    26,    136,    137,  178, 

188,  202,  273,  274 
Strong,  I.  120,  154,  227 
Stuart,  I.  180,  273,  277,  278 
Stuart,  A.  Moody,  I.  277 
Stuckenberg,  I.  105 
Student,  the  Christian,  I.  56 — 

62 ;   attitude  to   philosophy, 

I.  102,  103 


304 


INDEX. 


Study  of  Bible,  I.  285,  286 
Study  of  theology,   I.  48,   52; 

scheme  of  study,  II.  266 
Sully,  I.  107 
Sunday  School,  books  on,  II. 

78;    work   of,  II.    202,    203, 

204 
Supernaturalism,  I.  99 
Superstition,  books  on,  II.  78 
Swedenborg,  II.  85,  113 
Swedenborgianism,  II.  113 
Swete,  I.  189,  203,  289;  II.  93 
Symbolics,  II.  101—117;  liter- 
ature of,  II.  117,  118 
Symbolism,  I.  40;  literature  of , 

II.  230 ;  scheme  of  books  on, 

II.  276 
Synodical  Conference,  II.   110 
Syria       and         Mesopotamia, 

church  fathers  of,  II.  98 
Syriac,  133,  137 
Systematic  theology,  II.  127 — 

158;   literature  of,  II.   159— 

165 

Tables,  books  on,  II.  78 
Tale-bearing,  I.  61 
Talmudists,  I.  130 
Targum,  I.  131 
Tauler,  life  of,  II.  84 
Taylor,  I.  67 
Taylor,  Isaac,  I.  160 
Terry,  I.  266,  273 
Tertullian,  life,  of,  II.  82 
Testament  or  Covenant,  I.  116, 

117 
Teutons,  books  on  religion  of, 

II.  80 
Text,  II.  237 
Textual  criticism,  I.  168,  183— 

207,  288;  canons  of,  I.  194— 

196 ;  literature  of,  I.  201—207, 

288 
Textus  Receptus,  I.  196,  197 
Thayer,  I.  142,  144,  284 
Thiele,  I.  198,  202,  206 
Theism,  literature  of,    I.   106, 

107 
Theme,  II.  239 
Theodore  of  Mops.,  II.  83 


Theodoret,  life  of,  II.  83 

Theology,  biblical,    II.  34—50 

Theology,  scheme  of  introduc- 
tion to,  II.  271 

Theol.  Ency.,  definition  of,  I. 
17—19;  place  in  study  of 
theology,  I.  19;  method  of, 
I.  21;  history  of,  I.  21—31; 
literature  of,  I.  21—31,  284, 
285 ;  divisions  of ,  I.  31,  32; 
importance  and  utility,  I.  18, 
19 

Theol.  Handkatalog,  I.  284 

Theological  School,   I.    48—52 

Theological  study,  I.  45 — 47; 
importance  of,  II.  270 

Theology,  science  of,  I.  48,  71, 
72;  art  of,  I.  72;  usage  of 
word,  I.  73;  treatment  of,  I. 
73,  74;  scholastic  age  of,  I. 
74;  in  Reformation,  I.  74; 
in  Post-Ref.,  I.  75,  76;  as 
related  to  culture,  I.  76;  to 
fine  arts,  I.  79,  80;  to  philos- 
ophy, I,  80—91 ;  tendency  of, 
I.  97 — 102;  divisions  of,  I. 
Ill,  112 

Thirty-nine  Articles,  II.  107 

Tholuck,  I.  66,  67,  273 

Thomas  a  Becket,  life  of,  II. 
83 

Thomas,  I.  277 

Thomasius,  II.  93 

Thompson,  I.  159 

Thompson,  I.  207 

Thorns,  I.  120 

Thomson,  I.  106 

Tibbals,  I.  30 

Times  of  N.  T.,  books  on,  II. 
33 

Tischendorf,  I.  182,  184,  199, 
203,  204,  205 

Tittmann,  I.  198 

Tobacco,  use  of,  I,  60 

Tobler,  I.  156 

Todd,  I.  66 

Topography,  biblical,  I.  148, 
156 

Toy,  I.  289 

Tractarians,  II.  105 


INDEX. 


305 


Tractarianism,    books  on,    II. 

78 
Travel,  works  of,  I.  157,  158 
Tregelles,  I.  200,  204,  205 
Trench,  I.  145,  207,  208 
Trent,  council  of,  I.  75 
Trinitarian  Controversy,  I.  101, 

102 
Trinity,  II.  1-45,  146 
Tristram,  I.  157,  158,  159 
Trumbull,  I.  157,  159 
Tulloch,  I.  105 
Turanian  languages,  I.  127 
Turpie,  I.  137 

Ueberweg,  I.  106,  107 
Uhlemann,  I.  137 
Uhlhorn,  I.  64 
Ulfllas,  life  of,  II.  82 
Ultramontanism,  II.  114 
Uncials,  I.  190 
Unionism,  I.  101 
Unitarianism,  II.  115 
United  Brethren,  II,  111 
Unity  in  sense  of  Scripture,  I. 

210 
Universalists,  II.  114 
Universities,   mediaeval,   I.   50 
University,  I.  50—52 
Ur,  I.  128 
Urquhart,  I.  287 

Van  Dor  en,  I.  279,  280 
Van  Lennep,  I.  160 
Van  Oosterzee,  I.  273 
Various  Headings,  I.  185,  186 
Vaughan,  I.  282,  283 
Velde,  van  de,  I.  156 
Versions,  I.  191,  192 
Vilmar,  I.  66,  274 
Vincent,  I.  282,  288,  289 
Vitringa,  I.  152 
Vocation,  internal,  I.  33 
Volck,  I.  26 
Vulgate,  I.  166 

Wace,  I.  107 
Walch,  I.  24 
Walsh,  I.  159 


Walton,  I.  187 
Warfield,  I.  205 
Warren,  I.  156,  157 
Waterland,  I.  101 
Watkins,  I.  182 
Watson,  I.  286 
Wattenbach,  I.  207 
Watts,  I.  181 
Weber,  I.  285 
Webster,  I.  145,  278 
Weidner,  I.  121,  142,  160 
Weimarisches  Bibelwerk,  I.  274 
Weir,  I.  288 
Weiss,  I.  142,  179,  273 
Welsh  Methodists,  II.  110 
Wellhausen,  I.  180 
Wesley,  I.  66;  life  of,  85 
Wesleyans,  II.  110 
Westcott,  I.  140,  180,  183,  194, 
201,  204,  205,  207,   273,  280. 
283;  life  of,  II.  85 
Wetstein,  I.  198,  272 

Weymouth,  I.  204 

Whedon,  I.  273 

Whitney,  I.  104 

Whitney,  S.  W.,  I.  207 

Whitefield,  I.  66 

Wicklif,  I.  66;  life  of,  II.  83 

Wieseler,  I.  280 

Wildeboer,  I.  180 

Wilkinson,  I.  278 

Williams,  I.  157 

Wilson,  Bishop,  I.  67 

Wilson,  W.  D.,  I.  106 

Wilson,  C.  W.,  I.  157 

Windelband,  I.  107,  285 

Winer,  I.  31,  142,  143,  154 

Wines,  I.  160 

Wink  worth,  I.  67 

Wise,  I.  178 

Withington,  L.,  I.  277 

Wolf,  I.  136 

Wolf,  Vademecum,  I.  30 

Wood,  I.  159 

Wright,  A.  I.  183,  289 

Wright,  C.  H.  H.,  I.  178,  275. 
277    278 

Wright"  W.,  I.  137,  138 

Writing,  rules  for,  I.  54,  55 

Wyld,  I.  156 


306 


INDEX. 


Xavier,  life  of,  II.  84 

Young,  I.  105,  120 

Zahn,  I.  180,  181,  288 
Zeller,  I.  27 
Zezschwitz,  I.  27 
Zimmer,  I.  284 


Zinzendorf,  II.  85 

Zoeckler,  Handbuch,  I.  18,  26, 
27,  273,  275 ;  classification  of 
knowledge,  I.  79;  II.  93 

Zoology,  biblical,  I.  152 

Zuchold,  I.  31 

Zwingli,  I.  99;  life  of,  II.  84 


IlillTllllllmilllll    Semnar>-S<»*'   Library 


1    1012  01092  1767 


Date  Due 

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